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FROM THE LIBRARY OF

REV. LOUIS FITZGERALD BENSON, D. D.

BEQUEATHED BY HIM TO

THE LIBRARY OF

PRINCETON THEOLOGICAL SEMINARY

*

THE
RATIONAL FOUNDATION

O F A

Chriftian Church,

And the Terms of

Christian Communion.

To which are added

Three DISCOURSES,

VIZ.

Disc. I. A Pattern for a Dissenting
Preacher.

c. II. The Office of Deacons.

Disc. III. Invitations to Church-Fel-
lows hip.

BY

ISAAC WATTS, D. D.

LONDON:

Printed for Joh^Pswald, at the Rofe and
Crown in the Fmttry •, and James Buck-
land, at the Buck in Pater-Nofler Row.
MDCCXLVTT.

_*

THE

PREFACE

HE Principles on which
Chriftian Churches are
built, are fo plain, fo na-
tural and eafy, and fo
much the fame with thofe which give
Rife to all the well-formed Societies
A 2 in

The PREFACE.

in the Worlds that one would think
there Jhould not be fuch Matter of
Debate and Controverfy among Chri-
Jlians, upon thefe Subje&s, as we
have unhappily found.

For bejides the Reafonablenefs of
the Things that are required for this
Purpofe, our blejfed Saviour himfelf
has given us fo many Promifes in his
Word to favour this PraElice of
holy Fellowfhipj and to encourage our
Hope, as give abundant Reafon to
our RxpeElations of divine. Succe/s.
Has he not told usy that where two
or three are met together in his
Name, there he is, or will be in the
Midft of them ? And when St. Pe-
ter made a glorious Confeffion of his
Faith in Jefus the Son of Gody the
promifed Saviour ; upon this Rock,
/aid hey will I build my Church,

and

The PREFACE.

and the Gates of Hell (hall not pre-
vail againft it.

So that if there is found but fuch
Faithfulnefs, fuch Chriftian Virtues
of Meeknefs, Patience and Forbear-
ance^ as may be juflly expeEled a-
mong Chriflians, I would hope fuch
Settlements as thefe might continue
without Interruption. And I trufi
I have here reprefented thefe 'Things
fo faithfully, fo plainly and clearly,
that noftngle Perfon, in any Part of
his PraSlice, will fnd his Co7ifcience
impofed upon by a?iy Article or Ca-
non here me?itioned \ nor will any
Society fnd itfelf obliged to do any
"Thing in receiving, continuing, or
excluding any Perfons from their
Church, but what lies natural and
eafy before the Minds of Perfons,
who do but exercife the common Rea-
A 3 fon

The PREFACE.

fon by which they conduEl them/elves
in the Affairs of human Life.

Nor is there any Thing here of-
fer ted ^ which confines Chrifiia?is to fo
exact a Uniformity in their Princi-
ples and PraSiiceSy but by the Exer-
cife of their Reafon, with a fmall
Degree of Charity, they may make
and allow fuch Alterations, as
will ajfijl and promote the general
Peace and Edification of the Churches,
under the Care and Patronage of
Jefus the great Shepherd.

And upon thefe Foundations, if
the Grace of our Lord Jefus Chrift,
and his Spirit, which is promifed to
afftjl the Chrifiliafi Church, does but
continue among his Ordi?iances, from
Time to Time, we may hope to fi?id a

comforta-

Tie PREFACE.

comfortable Succejfwn and increafe of
Members added to the Churchy and
built up in Faithy Love and Holt-
nefsy till our Lord Jefus Chrift him-
felf fhall return to this Worlds and
finifh the great and important Work
of Judgement.

I would only add further ', with
Regard more efpecially to the Que-
ftions relating to Chriftian Commu-
nion, that if any Thing contained in
them may be effe&ual through the di-
vine Blejfingy to fet the Terms of
Chrijlian-Fellowfhip in ajufler Light ',
to fecure the great and neceffary Prin-
ciples of Chrijlianity> to remove any
Caufes of Offence from among the
Churches, and to Jead the fever a I
Parties of Chriftiansy to more mode-
rate and charitable Sentiments con-
cerning

The PREFACE.

cerning each other ^ IJJjall have abun-
dant Reafon to rejoice in my Attempt \
a?%d give Glory to the God of Truth
and Peace.

Stoke Newington,
March 25, 1747.

THE

THE

CONTENTS.

* *_; ** H E rational Foundation, Form;

* . * and Order of a Chriftian Church.

Section, J,

Reafon and Revelation agree to require foci-
al Religion. Page I.

Sect. II.

Inftances of the Agreement of Reafon and
Revelation in focial Religion. p. 10.

Sect.

The CONTENTS.

Sect. III.

A brief Enquiry, how far the Modes of the
Million or Ordination of primitive Mini-
sters, are our Rule now. p. 35.

Sect. IV.

The reft of the Inftances, wherein Reafon
and Revelation agree in Matters of focial
Worfhip. p. 48.

Sect. V.

Where Revelation is filent, Reafon muft
direct. p. 55.

Sect. VI.

Chriftian Churches formed like civil Socie-
ties, on the plain Nature and Reafon of
Things. p. 83.

Sect. VII.

The feveral Advantages of fuch a Church,
or Chriftian Society. p. 90.

Sect.

The CONTENTS.

Sect, VIII.

Of the Power of Churches to appoint holy
Things, or holy A&ions. p. 98.

The Terms of Chriftian Communion, &c.

Qjj e s t 1 o n I.

What is Chriftian Communion ? And what
are the general and agreed Terms of
it? p. no.

QjX EST. II.

Who are the proper Judges of the Credibi-
lity of our Profeffion ? p. 1 1 6.

Q.U EST. III.

What are die particular Terms of Chri-
ftian Communion ? Or what Things are
neceflary to make the Profeffion of Chri-
ftianity credible ? p. 135.

Quest.

The CONTENTS.

QjJ EST. IV.

What is a Church Covenant ? And whe-
ther it be neceffary to Chriflian Commu-
nion ? p. 155.

Q_u est. V.

When a Perfon is joined to a particular
Church, whether he may never wor-
fhip with other Churches occasionally, or
change his fixed Communion to another
Church ? p. 1 64.

QjJ E S T. VI.

Whether fixed Communion with fome par-
ticular Church be a neceffary Duty ; and
whether any may be admitted to occa-
lional Communion, who are no fixed
Members of any Church ? p. 1 68.

Qu E S T. VII.

What Knowledge is neceffary for Chriflian
Communion? p. 176.

Qjl EST,

The CONTENTS.

Quest. VIII.

In what Words and Expreffions muft our
Faith be profefled in Order to Commu-
munion ? And in what Manner muft we
profefs it ? p. 192.

QjJ EST. IX.

Where the Seclufion from Chriftian Com-
munion carries temporal Inconveniencies
with it, hath a particular Church the
Power to feclude a Perfon merely for
Want of Orthodoxy ? p. 205.

Qjj est. X.

Whether a Profeffion to believe the exprefs
Words of Scripture, without any Expli-
cation, be an Evidence of Knowledge
fufficient for Chriftian Communion ?

p. 212.

Qjj est. XI.

Whether all Sorts of Proteftants may join
together as Members of the fame Church?

p. 256.

QjJ EST.

The CONTENTS.

QjJ E S T. XII.

Whether no Chriftians mull join in the
fame Communion, but thofe that are
in all Things of the fame Opinion ? p. 276.

Discourse I.
A Pattern for a Diflenting Preacher.

John viii. 46.

The Officers anfweredy Never Man /pake like
this Man. p. 289,

Disc. II.

The Office of Deacons.

1 Tim. iii. 13.

For they that have ufed the Office of a Dea-
con ivel^ pur chafe to themf elves a good De-
gree y and great Boldnefs in the Faith which
is in Cbrift Jefus. p. 323.

Disc.

The CONTENTS.

Disc. III.

Invitations to Church-Fellowihip.

Pfal. lxv. 4.

Blejfed is the Man whom thou chufejl, and

caufeji to approach unto thee, that he may

dwell in thy Courts; we Jhall be fatis-

Jied with the Goodnefs of thy Houfe, even of

thy Holy Temple. p. 347.

ER-

ERRATA.

P A G E 6. 1. the laft, after Reafony r. could, p. 79.
~ 1. 19. forjbould, r. could, p. 96. I. 27. for C071-
JlitutionS) r. Contentions.

THE

THE

Rational Foundation, Form,
and Order,

o f a
CHRISTIAN CHURCH,

Confirmed and Improved :
B Y T H E

Directions and Examples of the New
Testament.

SECT. I.

Reafon and Revelation agree to require
facial Religion.

I. $*«tf!te£te§»2 A N is an intellectual and
fociable Being, and he owes
Honour and Worfhip to God
his Creator, in his foetal as
well as his fngle Capacity :
He owes alfo Affiftance to his Fellow-Crea-
tures, in the Affairs of Religion, as well

B as

2 Reafon and Revelation Sect. 1

as in thole of the Natural and Civil Life.
i ial Religion is therefore the Duty of every
Man, where he can meet with fuch Fellow-
Worfhippers, as to lay a Foundation for
amicable Union in the fame Adts of Wor-
ship, and for mutual Help in religious Con--
cerns : And thefe three following ReaJons>
among others, oblige him to it.

(i.) As he is bound to exprefs to God in
fecret, and alone, what Senfe he has of the
Divine Being, Attributes, and Government,
io lie is obliged to join faith othfrs\ and pub-
lickly to declare to the World, what an aweful
and honourable Apprehenfion he has of the
fame Things : And this, that he may do
Honour to God amongft Men, or glorify his
Name amongft his Fellow-Creatures ; which
fecret Religion cannot do. This is the chief
End with Regard to God, for which Man's
verv Nature is made fociable, and for which
he is conftituted by Providers in human
Society. This is the firft Spring, and the
perpetual Foundation, of all focial and pub*
lick Religion : For this End, focial Honours
paid to God {hall be everlafting. This is
practifed in the Society of holy Angels, thole
Sons of God, who fang together, and Jhouted
for Jcx, when the Foundations of the Earth

re laid \ and who met together at certain
Seafons, to prefent tbemfehes before God. Job
xxxviii. 7. and i. 6. and ii. 1. This is re-
quired in our World of finfulMefl': 10 its

will

Sect. I . require foetal Religion, 3

will be, doubtlefs, in the World of feparate
Spirits, who are defcribed as a Church, or
religious Affembly. Heb. xii. 13. And fo
in the World of the Refurrection, when the
high Praifes of God and the Lamb mail be
for ever on their Tongues.

(2.) Man, in his Jingle Capacity, is obliged
to perform Acts of fecret Religion to God,
becaufe, in that Capacity, he wants many
Favours from God ; fuch as Health, Safety,
Food, Raiment, &c. He is always receiving
feme of thefe Favours, and always waiting
for more. And fo alfo every Man, in his
foci a I Capacity, for the fame Reafon, is un-
der Obligation to perform Acts of publick or
fbcial Religion ; (viz.) Prayer for publick
Mercies wanted, fuch as good Governors,
Peace, Plenty, Civil and Religious Liberty,
&c. Praife for publick Mercies received, and
a Profeffion of his Hope of publick Bleffings,
which he expects at the Hands of God.
If there were no other Reafons for foci al Re-
ligion to be found, yet I think the Obligation
of it would ftand firm upon thefe two Pil-
lars. But I add,

(3.) It is a neceffary and mod: effectual
Means of maintaining Religion in this our
World. Several Perfons, with united Zeal,
Counfel, and Strength, can do much toward
the Encouragement and Affiftance of each
other : The Elder, and more knowing, may

B 2 inftruct

4 Reafon and Revelation Sect. I.

inftruft the Ignorant ; and all may ftrength-
cn each other's Hands in the Things of God
and Godlinefs. They may defend each
other againft Injuries, Reproaches, and the
Shame of Singularity, and join in all proper
Practices to keep a Senfe of divine Things
lively and warm at their own Hearts, and to
excite others to the fame Pradlices of Piety
and Goodnefs. Thus focial Religion appears
with Evidence to be the Duty of Mankind.

II. There are but two Ways whereby
God teaches us Religion -y i. e. by the Light
of Nature, which he has planted in Men,
and by the Light of Revelation, which, in
various Ways, and in different Ages of the
World, he has communicated to Men. And
accordingly, Religion is diftinguifhed into
natural and revealed. By each of thefe Me-
thods of teaching, Men may be inftrudted
in focial as well as perfonal Godlinefs, and
learn to perform the feveral Parts and Duties
of it, according to their different Extent of
Inftrudtion.

As revealed Religion in general acknow-
leges natural Religion for its Foundation, fo
all the Parts of facial, as well as perfonal
Religion, whether DoBrine or Duty, Worflxp
or Order, fo far as they are revealed and pre-
fcribed in the Word of God, are ftill founded
on Principles of natural Light and Reafon.
Whatfoever therefore Revelation has added,

is

Sect. I. require foetal Religion. 5

is but fome pofitive or fupernatural Stru<5lurc
upon that Foundation, without the Oppofi-
tion or Contrariety to any Parts thereof; for
it is God himfelf that teaches us by the
Light of Nature and Reafon ; and we can
never fuppofe that, by Revelation, he will
give us Inftrudtions which are contrary to
the very Principles of Reafon, and to thofe
fundamental Leffons of Religion which he
has written in our Natures.

Human Reafon is the firft Ground and
Spring of all human Religion. Man is
obliged to Religion becaufe he is a reafona-
ble Creature. Reafon directs and obliges us
not only to fearch out and praftife the Will
of God, as far as natural Confcience will
lead us, but alfo to examine, receive, and
obey, all the Revelations which come from
God, where we are placed within the Reach
of their proper Evidences. Wherein foever
Revelation gives us plain and certain Rules
for our Condudt, Reafon itfelf obliges us to
fubmit and follow them. Where the Rules
of Duty are more obfcure, we are to ufe our
Reafon to find them out, as far as we can,
by comparing one Part of Revelation with
another, and making juft and reafonable In-
ferences from the various Circumftances and
Connexions of Things. In thofe Parts or
Circumftances of Religion where Revelation
is filent, there we are called to betake our-
felves to Reafon again, as our beft Guide

B 3 and

6 Reafon and Revelation Sect. I,

and Conductor. And let it be obferved, that
there are many Inftances alfo, wherein we
are inftructed to pay the fame Honours to
God, and fulfil the fame Duties to Men, in
the Practice of publick as well as private
Religion, both by the Light of Reafon and
the Light of Revelation : For God, who
knows the Weaknefs of our intellectual Pow-
ers, has been gracioufly pleafed to give us a
ihorter, plainer, and eafier Difcovery of ma-
ny rational and moral Truths and Duties by
Revelation, which would have been very
tedious and tireiome, as well as much more
difficult, for the Bulk of Mankind, to have
ever found out and afcertained by their own
Reafonings.

III. When we have received upon juft
Evidence the New Teftament, as a Revela-
tion fent us from Heaven, then our own
Reafon and Confcience oblige us to fearch
in thefe Writings, what new Doctrines God
has there propofed to our Faith, and what
new Duties to our Practice. And here, in
our Search after the Things that relate to
our perfonal Religion, we mall find feveral
fublime and glorious Truths to be believed
concerning the bleffed Trinity, the Father,
the Son, and the Holy Spirit ; and almoft
all the Oeconomy of our Salvation revealed
to us, above and beyond what the Light of
Reafon ever difcover, or fo much as furmife.

We

Sect. I. require foetal Religion. 7

We fhall here find alio the Duties of Faith?
in the Name, and Blood, and Righteouf-
nefs, of the Son of God, for the Pardon of
our Sins, and the Juftification of our Per-
fons ; Hope in his Refurrection ; Subjection
to his Government- offering up our Addrefles
of Prayer and Thankfgiving to God the Fa-
ther, in his Name 5 feeking the Influences
of the Bleffed Spirit, to fanddfy our Souls ;
waiting for the Return of Chrifi from Hea-
ven, and for our own I^efurreclion to eter-
nal Life. All thefe, I fay, we fliall find re-
vealed and prefcrihed, over and above the
Duties difcovered by Reafon. And befides
thefe, we have the Inftitution of the two
Sacrament?, to be ever celebrated by Chrijl-
ians, as Memorials and Pledges of fome of
thofe Duties and Blefiings.

And it is not at all to be wondered at, that
the Gofpel mould require of us the addi-
tional Belief and Practice of fuch Doclrines
and Duties in owx perfonal Religion, as the
Light of Nature knows nothing of- became
the very Defign of the Gofpel was to reftore
iinful Man to the Favour and Likenefs of
God, which the Light of Nature, or the
Law of natural Religion, could not do :
The Nations of the Earth, and the Men of
the brighteft Reafon among them, in lung
Succeffions of Ages, had made fufficient
Experiments of the practical Infufficiency of
human Reafon for that divine Purpoie.

B 4 But

8 Reafon and Revelation Sect. I.

But when we come to enquire what Rules
Chrift has laid down for our Conduct in fe-
cial Religion, diftindt from thefe evangelical
Do&rines and perfonal Duties, here we fhall
find far the greateft Number of the fame
Things which are prefcribed to us by the
holy Scripture, or at leaft reprefented as the
Practices of the Apoftles and primitive Chrift-
ians, to be alfo prefcribed by the Light of
Nature j we fhall find them to be fuch
Practices, or Rules of Conduct, as, upon
the fuppofed Revelation of the Chrijlian Doc-
trine and Sacraments, human Reafon and
Prudence would, for the molt Part, lead us
to perform.

And we may take Notice by the Way,
that the chief Peculiarities of the Gofpel in
Faith and Practice, fo far as relates to our
perfonal Religion, are much more plainly and
exprefslydiftated to us in Scripture, by Way of
direct and explicit Revelation and Command;
whereas the Affairs that relate only to focial
Religion, (excepting the Sacraments,) are,
for the moft Part, hinted to us in a Way of
Narrative, and are to be drawn out by In-
ferences ; wherein much more is left to the
Exercifes of our own reafoning Powers, than
in the Matters of perfonal Faith and Practice,

IV. I would afk Leave to obferve here,
that it is a fafhionable and modifh Thing
now-a-days, to reprefent the whole Religion

Sect. I. require focial Religion. 9

of Chrijiy whether perfonal or focial, as little
more than the mere Religion of Nature, re-
vifed and reformed from the Corruptions of
the finful and degenerate Nations, both Jew-
ifh and Gentile ; which Opinion I can never
affent to, fo far as it regards the peculiar evan-
gelical and glorious Truths and Duties, which
relate more immediately to our perfonal Reli-
gion, to our Salvation and eternl Life in the
World to come : Yet, in Matters that relate
to the Conftitution and Government of
Chrijlian Churches, whofe chief Defign is to
hold forth and maintain our Religion publickly
and vifibly in this World, I am not afraid to
fay, that there is a moft happy Corre-
fpondency and Similarity between the Dic-
tates of the Light of Nature, and the Pre-
fcriptions of the New Teftament almoft all
the Way.

In this Affair Revelation does not add a
great deal of new Duty beyond what Rea-
fon would teach us, as very proper to main-
tain natural Religion in the publick Pro-
feffion of it. This will fufficiently appear
in the following Particulars.

SECT.

SECT. It

Inflames of the Agreement of Reafor*
and Revelation in foetal Religion.

Herefoever publick and foetal
Religion is to be maintained,
the Light of Reafon teaches
us, that feveral Perfons, who
profefs the fame Religion,
muft fometimes meet together, to celebrate
the Solemnities, Rites, and Ordinances there-
of, and to worfhip God according to. the,
Rules of it. When this Religion is pro-
feffed by great Multitudes, or by whole Na-
tions, it is not poffible they mould all be
convened together in one Place, fo as to join
frequently in the fame Acts of Worfhip, to
offer their united Prayers or Praifes to God,
in a regular and rational Manner, and with
Conveniency and Edification to fuch a vaft
Affembly. In fuch a Cafe therefore, it is
neceffary, that they mould be feparated in-
to diftincl: Societies, for the fame Purpofe.

And does not the New ^Teflament fuffici-
cntly indicate thefe Things to us, as relating

to

Sect. II. Reafon and Revelation, &c. 1 1

to thtfocial Religion of Chriftians ? Do we
not find them frequently met together in the
Hiftory of the ABs of the Apofiles ; that with
cne Mind and one Mouth they ?nay glorify
God, even the Father of our Lord Jefus Chrijl -y
as in Rom. xv. 6. Are not fuch AiTemblies
continually mentioned and encouraged in the
Epiftles ? And are not Chriftians exhorted to
maintain this Cuftom, and not to forfake the
ajfembling of ' themj elves together? Heb. x. 25.
Do we riot find the Chriftian Converts of
the fame Country divided into particular Con-
gregations, which are called Churches, who
meet together for this Purpofe ? The Church
at Corinth ? the Church at Philippi ; the
Churches of Galatia : 1 Cor. xvi. 1. Thefe-
ven Churches of Afia : Rev. i. 11. All the
Churches of the Saints. 1 Cor. xiv. 33.

II. The Light of Nature and Reafon
teaches, that where Perfons join together for
any religious Service, they muft be agreed
in the main and moil important Points that
relate to it. Hpw can two walk together ex-
cept they be agreed? Amos iii. 3. For other-
wife perpetual Jarring and Confulion of Opi-
nions and Practices would arife in the very
Worfhip itfelf, which would deftroy all the
Delight, the Harmony, and Decency of it.
A Worfhipper of the true God cannot join
in natural Religion with a Worfhipper of
Idols.

And

12 Reafon and Revelation Sect. II.

And yet, it is not every little Difference
in Sentiment and Opinion about the true
God, or his Worfhip, that is fufficient to
exclude Perfons from the fame religious So-
ciety, where their Agreement is fo great, as
that the chief Ends of publick Worfhip may
be happily maintained. Therefore Abra-
ham and Melchizedec might join in the fame
Worfhip of the one true God, though Abra-
ham was taken into a peculiar Covenant with
fpecial Promifes, and Melchizedec pradlifed
Religion upon the antient Principle and Dif-
penfation of his Father Noah. Gen. xiv. 1 8,
19, 20, 22. So Abraham worfhipped God
with Abimelech, the King of the Philifiines^
upon the fame general Principle, and they
made a Covenant, and fware together by the
true God. Gen. xxi. 22, — 31.

And does not the New ¥ejla?nent teach us
the fame Practice, (viz J that where Per-
fons would be united in Chriftian Worfhip
and religious Society, they muft agree in
their Religion fo far at leaft, as to make a
credible Profeflion of their being the fincere
Difciples of Chrijl^ and muft make known
their Agreement in all the neceffary Princi-
ples of Chriftianity *. They muft profefs

* Here it is not proper to divert fo far from my Sub-
ject, as to enter into a Debate, how many of the Chrift-
ian Doctrines are of abfolute Neceflity to make a Difciph
of Chrifl, or a true Chriftian: This is an endlefs Con-
trover iy, according to thediffeient Opinions of Men.

not

Sect. II. agree in focial Religion. 13

not only the one true God, but Faith in
Jefus Chrijl, the Lord, in his moft import-
ant Characters and Offices, together with
fuch Repentance of Sin, and fuch a vifible
Practice of Holinefs, as may give Reafon to
hope their Profeffion is fincere. In the pri-
mitive Times they confejfed their Faith, and
then they fiewed their Works, Afts xix. 18.
and thereby proved their Profeffion to be
fincere, and their Faith to be a true or living
Faith. James ii. 17, 18. It was commanded
that the Jews Jhould bring forth Fruits meet
for Repentance, in Order to be admitted to
John's Baptifm. Matt. iii. 8. And furely
then it muft be required to the Baptifm of
Chriftianity, or a Union with the Difciples of
Chrijl *. They are generally defcribed to be
fuch as worjhip God, through Jefus Chrijl our
Lord, and profefs that Faith which worketh
by Love ; which is the Subftance of Chrifl-
ianity in a very few Words.

And though there are, and will be,fome lefier
Differences in Sentiment among Chrijlians in
all Ages, and though they are as great as were
between the Jewijh and the Gentile Converts
in primitive Times -, yet the New Teftament
teaches, that they may all unite in the fame

* Let it be obferved, that in this, and other Parts of
my Difcourfe, I {peak only of adult Perfons, who are
capable of profefling their Faith ; being not willing to
embarrafs this Difcourfe with the Controverfy relating
to Infants, their Difciplejhip, or their Baptifm.

Chriftiarx

14 Reafon and Revelation Sect. II.

Chriftian Society, and receive one another in
the Lord ; i. e. to all the Privileges of Fellow-
Chriftians, and the Fellowship of Gofpel-
Ordinances, even upon as large a Foot as
Chrijl has received them . Rom. xvi. 2. and xv.
7. Whether they are Jirong or weak in the
Faith, they are to be thus received, without
entangling their Minds with i?iore doubtful and
difputable Things -, Rom. xiv. 1. that is, whe-
ther they eat Herbs or Flelh, or believe fome
Days were holy, or every Day alike. Ver. 3, 4, 5.

III. Again, The Light cf Reafon teacheth,
that there mull be a mutual Confent, Corn-
pad:, or Agreement, amongft fuch Per-
fons as profefs the fame Religion, to walk
according to the Directions and Dictates of
it, and to affift and encourage, to join and
fupport one another, in the Profeffion and
Practice of it, as well as to meet and worfhip
together at certain Seafons, and a certain
Place. This Engagement for mutual Afjijl-
ance is very neceffary, for the Support of
any Religion in the World ; and without fuch
an Agreement as to Time and Place, a Com-1
pany of Men cannot meet for any Purpofe
whatfoever, either in Things civil or re-
ligious *.

if

* Where the Magistrate takes upon him, (whether
with or without Order from Heaven) to appoint all the
Forms, Times, and Places of Worfhip, and the People
willingly confent to it, and obey the Magiftrate herein,

this

Sect. IL agree in facial Religion. 15

If there be any precife Time, and any
particular Place, appointed for this Pur-
pofe by divine Revelation, Reafon imme-
diately determines that we muft meet at that
Time and that Place: But where there is
not any fuch divine Direction, there the Place
and Time muft be concerted and agreed by
thofe who are united in fuch a Society 3 nor
has any one Perfon Power to impofe his Will
or Humour upon the reft. The Acts of Re-
ligion muft be all free and voluntary.

Now what faith the New Teflament in this
Cafe ? TheUnion,or mutual Agreement among
particular Chriftians for this Purpofe, which
is the Bond of their Society, is exprefled by
St. Paid, or, at leaft, it is included in that
Phrafe of receiving one another, as Chrijl has
received us ; Rom. xv. 7. that with one Mouth
we may glorify God. It is a mutual receiving
one another in the Lord. Rom. xvi. 2. The
Word is ufed to the fame Purpofe, Rom. xiv,
1. and in other Scriptures. If this Agree-
me?it be not exprefled fo plainly in Scripture
as fome Perfons might expect, it is becaufe
the very Nature of Things, and the Reafon
of Man, makes this mutual Confent and
Agreement fo neceflary to keep up any pub-
lick Religion, that it was not needful for the

this is an implicite Agreement among themfelves, and
attains the fame End, in fome Meafure, though it may
happen to infringe Chriftian Liberty.

Scriptures

1 6 Reafon and Revelation S e c t . II;

Scriptures to be more exprefs or particular in
the Appointment of it.

As for the Place of Worjhip, there is none
made facred, or divinely appointed, under the
New Teftament. John iv. 21, &c. Neither in
this Mountain, Gerizim, nor at Jerufalem,
/hall they worjhip the Father ; but the Hour
cometh y and now is at Hand, when, without
Regard to any particular Place, they fhall be
accounted true Worjhippers, who worjhip
God in Spirit and in Truth. And therefore,
fome convenient Place muft be agreed upon
by the Society, fince the New Teftament
determines none.

As to theTime, itisconfeffedthat we Chrift-
ians have not fo exprefs and particular Pre-
fcriptions of the Seafons of Worfhip as the
yews enjoyed, neither as to their weekly Sab-
bath, or any other of their Feftivals -, but
there is fufficient Evidence from facred Hif-
tory, that the firft Day of the Week was the
ufual Seafon of publick Chrijlian Worfhip in
the Apoftles Times, and in the following
Ages ; and the Day was known among
Chriftians by the honourable Title of the
Lords Day, fo far, that the Obfervation
of it was the Charafteriftick, or diftingui fil-
ing Mark of a Chrijlian. Now fince it was
fo early and fo univerfally pradlifed by the
ProfefTors of Chriftianity, we have juft Rea-
fon to think it was appointed by the infpired
Apoftles, thatChri/lians fhould come together

to

Sect. II. agree in fecial Religion. 1 7

to worfhip God on that Day, and give Ho-
nour to their Rifen Saviour. A6ls ii. 1, — 4.
41. xx. 7. 1 Cor. xvi. 1,2. Rev. i. 10. And
that they fhould agree to come to worfhip at
the fame Time, and the fame Place, is evi-
dent from 1 Cor. xi. 20, 33. andxiv. 23. The
whole Church were to be gathered together at
one Place \ otherwife they were to tarry for
one another till the chief Part of them were
come.

IV. Since Mankind is mortal, and every
human Aflembly will die away by Degrees,
unlefs it be fupplied with new Members, com-
mon Reafon directs every religious Society to
receive in new Members, upon their Appear-
ance to be properly qualified, according to
the Rules of that Religion, and the Judge-
ment of that Society ; that there may be a
Continuance of this Religion in the World.

And in the fame Manner the Light oj % Na-
ture', or Reafon, and common Prudence ', teach
us alfo, that if the Perfons who have thus
profeffed any particular Religion, do either
renounce it in Principle or Profeffion, or
maintain, in a publick and notorious Manner,
fuch a Set of Notions, or fuch a Courfe of
Converfation, or of Worfhip, as is inconfiftent
with it, this religious Society will think it
proper to caft fuch Perfons out of their Fel-
lowfhip, that they may not infedl the reft,
aor dishonour their Religion : For what

C Fellow-

1 3 Reafon and Revelation Sect. II.

Fellowship has Light with Darknefs, a Man
of Vic* With the Sons of Virtue, a Turk with
a Jew, or a Pnfc&n with a Chriftian ?

And docs not the New Tefiament repre-
fent to OS the ( m Churches receiving

new Members on their Proteilion of Christ-
ianity ? Acfs ii. 41, 47. They who gladly fe-
wer* baptized ; and the fame
Pr to them about three

Tt Lard added to the

b as Jhould be faved. And
ot the Apoitle teach the Churches to
take Care that they be kept pure, and free
from Scandal, by Separating themielves from
evil Member:-, and by calling out thole
that depart from the Truth, or are guilty
of grois Immoralities : 2 ThelT. iii. 6. With-
d>\: tbdt ivalk-

7v. 1 Cor. v. 5, ii, 13. When ye
inch a one to
tm*. ■ old Leaven, that ye

: be a new Lump : i. e. Put an ay from

Per J on. If n
Ma f i Fornicator,

a Roller y ar a Drunkard, or*

* "Whether the ;.' Satam, il

. did ineh.ee in it :tion cf any

yet it is not
ccr: . :ced , but I think it is agreed

is c?A\ out of *
Church, and delivered le World, \* Inch

in Scripture i
.;:i i. 4. 2 Cor. it. 4.

one -y

Sect. II. agree in focial Religion. 19

one ; no, not to eat. And thofe who deny the
RefurreSion, and overthrow the Faith of fome,
are delivered to Satan, and caft out of the
Church into the World, which is his King-
dom, that they may learn not to blafpheme.
1 Tim. i. 19, 20. and 2 Epift. ii. 17, 18.

Reafon and Chriftianity alfo join to inform
us, that, upon the credible Evidence of a
fincere Repentance, and a Change of Heart
and Life, fuch Offender fhould be forgiven,
and received into the religious Society again :
So the offending Corinthian was forgiven, and
received and reftored again to the Love and
Communion of the Chrijlian Church there.
See 2 Cor. ii. 7, 8, 9.

V. It is evident to common Reafon, when
fuch a voluntary religious Society is infti-
tuted, the Right of receiving or cafting out
Members, or reftoring them upon Repent-
ance, lies originally in the Society itfelf, be-
caufe the Society itfelf is formed, and fub-
fifts, by the mutual Compact of its own
Members -, and whatfoever Qualifications are
required of Perfons, in order to become
Members of this Body, it is the Society itfelf
that has an original Right to judge whether
the Perfons have thefe Qualifications or no.
It was upon the mutual Acknowledgement
of fuch Qualifications, expreffed or implied,
that this Society was firft founded -, and as a
voluntary Society, it muft be maintained on

C 2 the

\

20 Reafon and Revelation Sect. II.

the fame Foot, otherwife new Members will
be likely to be admitted, and impofed upon
them, to the great Diflike and Injury of the
Society.

Indeed they may depute feveral particular
Perfons of their Number, whom they fuppofe
better (killed therein, as Elder and Wifer, to
act for the whole Society, and particularly to
examine into the Qualifications of Perfons, and
the Merits of the Caufe, when Members are
to be received, or to be caft out; but they
fhould never renounce their own original
Right. They may alfo appoint any particular
Perfon to go before the reft in this Matter, to
give them his Advice herein, to acquaint them
what Perfons are fit to be received, and to
pronounce the Sentence of receiving them
into the Society, or excluding them from it,
according to the Evidence of their Qualifica-
tions : And this, I prefume, will be ufually
allowed to be the Office of the fixed Paftor,
or Prefident of the AfTembly, where there is
, fuch a Prefident.

And does not the New Tejlament generally
give Directions agreeable to this- Dictate of
the Light of Nature ? Does not St. Paul
direct to the Churches themfelves his apofto-
lic Advices about receiving, cafting out, or
reftoring Members ? See his Advice to the
Church at Rome, Rom. i. 7. and xiv. 1. Tey
Saints at Rome, receive him that is weak in
Faith. Rom. xv. 7. Receive ye one another.

Rom.

Sect. II. agree in foetal Religion. 2 1

Rom. xvi. 2. Receive ye Phebe in the Lord-*
as becometh Saints*. See his Advice to the
Corinthians, 1 Cor. v. 4. In the Name of our
Lord fefus Chrifi, when ye are gathered to-
gether, deliver fuch a wicked Man to Satan.
Ver. 13. Put , aw ay from among y our f elves that
wicked Perfon. And in 2 Cor. ii. 6. this is
called a Panifhment infliBed by many. And
Ver. 7, 8, 10. the Church was taught and
required to forgive him upon his evident Re-
pentance, to confirm their Love towards him,
and to reftore him to the Fellowfhip of the
Church.

It is granted indeed, when proper Officers
are chofen and fixed among them, it is by
their Miniftrations, by their Advice and Di-
rection, Chriftian Churches mould ufually
exercife this Difcipline ; and fo the Orders
of Chrijl are directed to the Angels of the
Churches. Rev. ii. and iii. But the whole
Work of Reformation and Difcipline there
required, is fuch as eminently concerns the
Churches or People themfelves, and not the
Paftor only.

It is alfo granted, that many Times Church-
es do commit the whole Care of this Mat-
ter into the Hand of their Minifters, as being

* It is granted this Text refers to Pbcbe, as a Traveller
at Rome, and defiring to hold occafional Communion with
the Chriftian Church there ; but the Reafon 01 Things s
the fame, orftronger, with Regard to receiving Peribng
into a fixed and conjiant Communion with any Chinch :
There muft be ftill a mutual Agreement.

C 3 ufually

22 Reafon and Revelation Sect. II.

ufually fitteft to judge of the Profeffion
made ; but it ought never to be fo entirely
given into their Hands, as to renounce the
People's Right of judging in thefe Affairs.
Diotrephes, who loved to have the Pre-emi-
netice among them, aflumed to himfelf the
Right of receiving and cajling oat Members
from the Church ; but he was feverely re-
proved for his Pride and Ufurpation, when
he forbid his Fellow-Chriftians to receive
Brethren who were worthy. 3 John 9, 10.
Minifters may happen to prove fo injudi-
cious, or fo negligent of Enquiry into the
Profeffion and Qualifications of Perfons to
be admitted, fo fubjedt to Prejudices, or fo
engaged in a Party-Quarrel, as to fill the
Church with fuch Members as may be very
contrary to the Sentiments of the Majority of
the Church ; and if the People renounce their
own Right in this Affair, they may thank
themfelves for fuch unhappy Confequences.

I would add alfo, that if People entirely
give up the Right of Admiflion and Exclu-
fion to the Minifter alone, they can never
caft the Minifter himfelf out, if he be never
fo impious or immoral.

Having found the Conjlitution of a Chri/l-
ian Church to be fo conformable to the Dic-
tates of right Reafon, let us confider what are
the A5ts of JVorJJ:ip which are to be paid to
God in publick, and in what Manner muft
they be performed ; and we {hall find thq

Light

Sect. II. agree in facial Religion. 2 3

Light of Reafon and the New T^eft anient hap-
pily agreeing here alfo.

VI. The feveral Acts of Worfliip which
the Light of Nature directs us to pay to the
great God, are fuch as thefe : To adore him
with all Humility, on the Account of his
glorious Perfections, and his wonderful
Works of Power and Wifdom ; to join to-
gether in Prayer to God for fuch Bleflings as
we Hand in Need of; to confefs our Sins,
and afk the Forgivenefs of them • to acknow-
ledge his Mercies, and give Thanks to his
Goodnefs ; and to ling with the Voice to his
Honour and Praife. The Light of Nature
directs us alfo to feek continually a further
Acquaintance with the Nature and Will of
that God whom we worlhip, in order to
practife our Duty the better, and pleafe our
Creator ; and to provide fome Way for the
further Inftruction of thole who arc ignorant
of that Religion, and come into their Aflem-
blies to be inflructed ; and for the Exhorta-
tion of the People to fulfil their Puty to God
anjd their Neighbours. And if there are
any fpecial Rites or Ceremonies, fuch ?s
belong to focial Worfliip, the Light of Na-.-
ture tells us, that here they ought to be
performed.

And does not the New Teftament Set all
thefe Matters before us fo plainly and fre-
quently, with Regard to Chriftianity, that I
C 4 need

24 Reafon and Revelation Sect. II.

need not ftand to cite Chapter and Verfe,
where thefe Things are practifed by the Apo-
ftles, and the primitive Chriftians, in their
Affemblies ? Here Adorations, Prayers, and
Thankfgivings, are offered up to God, but
in the Name of Jefus, as their only Mediator :
Here their Addreffes are made to God with
one Mind, and with one Mouth, to the
Glory of God, who is the God and Father
of our Lord Jefus Chrijl : Here Pfalms, and
Hymns, and fpiritual Songs, are fung to the
Honour of the Creator and Redeemer : Here
the Word of God is preached for the In-
ftruftion of the Ignorant or Unbelievers, who
come into the Chriftian Affemblies, that Sin-
ners or Infidels may be converted, and Chrift-
ians edified, and exhorted to perfift in the
Faith, and improve in Holinefs. i Cor. xiv.
23. Here the great Ordinance of Chriftian
Communion, the Lord's Supper ', is celebrated,
by diftributing and receiving Bread and Wine,
and eating and drinking in Remembrance of
their common Saviour, and his Death. 1 Cor.
xi. 20, &c. As for the other Ordinance, viz.
Baptifm, it being not fo properly an Act. of
publick or focial Religion, I do not find it is
any where required to be done in publick ;
and though it might be rendered more exten-
sively ufeful by that Means for fome Pur-
pofes, yet it may be performed in private
Houfes, or in retired Places, as it fometimes
was in the primitive Age.

VII.

Sect. II. agree in focial Religion, 25

VII. Since there ought to be fuch pub-
lick Miniftrations performed as I have de-
fcribed, our own Reafon and Obfervation of
Mankind fufficiently informs us, that all Per-
fons are not capable of leading thefe publick
religious Services -y viz. they are not all fit to
fpeak ufefully in the Name of Men to God,
in Prayer or Praife, or to teach true Things
of God to others, in a profitable and becom-
ing Manner, nor with Decency and Exact-
nefs to celebrate all the Rites and Ceremonies
of any Religion. Reafon itfelf therefore di-
rects us that there mould be one or more Per-
fons chofen in every religious Affembly, who
mould be wife and prudent, grave, fober,
and faithful, and better fkilled in the Things
of Religion than others ; and who mould be
capable in a more clear and happy Manner to
exprefs them, that he, or they, may go be-
fore the Congregation, and lead them in their
feveral Avfls of Worfhip ; that they may give
Instruction to the reft, and with their Lips
offer up their common Addreffes to God, and
celebrate the facred Rites of their Religion.

For this Purpofe Reafon teaches us, that
if a Perfon fo qualified be not found in any
particular religious Society, they ought to
leek one elfewhere. And Perfons who have
fuperior Skill in this Religion, mould train
up others, from Time to Time, in the Arti-
cles of their Religion, that they may be able

to

26 Reafon and Revelation Sect. II.

to inftrucl the People, and become more ca-
pable of this publick Service.

If it be enquired, What the Light ofRea*
Jon directs about the Invefiititre of fuch a
Perfon in this Office ? I know of nothing
more, but that the People fhould make
all due Enquiry concerning his Qualifica-
tions ; that they mould afk the Opinion or
Advice of other Teachers, who are better
fkilled in this Religion than themfelves,
where it can be conveniently obtained >, and
when they themfelves alfo have had fufficient
Experience of his Abilities, and Knowledge of
his Virtues, they mould agree to chufe him
into this Office ; and that he himfelf folemnly
mould accept of it, and devote, or give up,
himfelf to it ; and that he fhould be with
great Solemnity recommended, by publick
Prayers, to the Bleffing of God, in the Dis-
charge of it. This is all the Inveftiture that
Reafon feems to require *. And this Man,
thus fet apart to the facred Work, fhould

f According to the Light of Nature and Reafon, no
Man fhould be'made a Teacher, or Prefident, or Leader
in any voluntary religious Society, but by the Con fen t
and Agreement of that Society, to put themfelves under
his Inft ructions and Care. No Civil Powers have Au-
thority, by the Law of Nature, in thefe Matters of Re-
ligion and Conference ; nor can any Man be made an
Officer in any Societv, without his own free Confent :
And as all religious Affairs regard either the Honour of
God or converfe with him, io an Addrefs to God for a
Bleffing, is a natural and reasonable Solemnity, that fhould
attend the Entrance into a religious Office.

con*

Sect. II. agree in facial Religion. 27

continually endeavour to improve his Quali-
fications, and render his religious Services
more and more ufeful to the People, and take
due Care, as a faithful Overfeer^ that the
People maintain the Practice of the Religion
they profefs.

Reafon itlelf alfo teaches us, that if there
be any Perfons in the Affembly who give fuf-
ficient Evidence of their being infpired, or
taught of God, and of having any divine
Commiffion to inftrudl the People ; thefe
Perfons ought eminently to be received as
Teachers, and employed in fuch religious
Service.

Let us fee now what the New cTeftamenfx
or the Rule of Chrij}ianit\\ directs in this
Point.

This is fufficiently evident, that Scrip-
ture has appointed fuch a Set of Men, or
fuch Officers in the Chriftian Church,
as may lead divine Worfhip in their Affem-
blies, and may celebrate the Inftitutions
of the Gofpel among them. We find their
Names and Titles frequently mentioned
as Paftors, Teachers, Elders, Biihops, Shep-
herds, &c. We find the Duties of their Sta-
tion often fpoken of, the Chara<5lers and
Qualification of the Perfons defcribed, their
Support provided for, and the People's Duty
to them enjoined. And lince the Church is
to continue to the End of the World, or till
Ckriji comes again from Heaven, it is plain

there

2 S Reafo7i and Revelation Sh c t . II.

there muft be always fuch Perfons to mini-
fter in holy Things in every Age.

In the very primitive Times there was a
great Variety of Talents and Capacities, for
the Miniftrations of Chriftian Worihip, con-
ferred by Infpiration upon thofe who em-
braced the Religion of Chrijl : Thefe were
taught of God in a more immediate Man-
ner * : And where thefe extraordinary Gifts
were numerous, either they needed no other
Preachers, Teachers, or Minifters, (always
fuppofing fome wife Perfon amongft them to
be a *po6?0r, a Prejident, or Chairman, who,
by natural Rules of Prudence and Order,
fhould keep their various Performances within
the Limits of Decency and Edification ;) or,
at leaft, they were not yet furnifhed with
particular Officers, being then but in an im-
perfect State as to regular Order. Such was
the Corinthian Church : And where any
Apoftle or Evangelift was prefent, he is rea-
fonably fuppofed to prefide ; or, in his Ab-
fence, he fometimes gives Direction for their
Conduct, as though he were frefent. i Cor. v.

But in other Churches, where thefe G ifts were
but few, the chief Poffeflbrs of them, and efpe-

* Thefe Gifts were (0 much diftributed in that Day
among the Chriftiansat Jerufaicm, that even the Dea-
cons, who were appointed to take Care of the Poor, had
fuch extraordinary Gifts, and excercifed them now and
then in teachins the People ab Evangelifts. See Acls

«• *, 3- .

cially

SfcCT. II. agree in fecial Religion. 29

cially the early and more experienced Con-
verts, were chofen out to be Elders, or
Guides, and Leaders of their Worfhip, Pa-
ftors, or Teachers, according to their peculiar
Talents of Exhortation, or of Inftrudlion :
And they were fometimes called Overfeers,
that is, Bijhops, having an Overfight of the
People, and their Behaviour 3 being reafon-
ably fuppofed to know more of the Will of
Chriji than the common People, and to ba
more folicitous for the Honour of Chriftiani-
ty, and for itsPrefervation.

It is probable that fometimes thefe Elders,
or Overfeers, (which Words are ufed pro-
Hiifcuoufly in feveral Places of the New
Teftament*) might be pointed out by the
Direction of a Spirit of Prophecy, or by the
Gift of Difcernment of Spirits, by the Apo-
ftles, or other infpired Men, in that Day, as
Timothy was pointed out by Prophecy, to be an

* It may not be improper in this Place to point out the
chief Scriptures where thefe Characters are ufed promif-
cuoufly, and feem to denote one and the fame Office.
Acts xx. 17. From Miletus Paul fent to* Ephefus, and
colled the Elders of the Church. But in Ver. 28. St. Paul
calls thefe very Perfons Overfeers, eriaxoiw, Bifhops.
Tit. i. 5. Ordain Elders in every City. Ver. 6. If any be
blamelefs, &c. For, in Ver. 7. a Bij%op muft be blame-
lefs. 2 Pet. v. I, 2. The Elders which are among you, I
exhort, who am alfo an Elder 5 feed the Flock of God,
taking the Overfight thereof, the Bijhoprick thereof
tTjfl-xcw«ife. But our Englijh Tranflators have generally
taken Care to keep the Word Bijhop for the molt Part
out of Sight, where it is applied to Prefbvters, or El-
ders, in the Greek.

Evan-

30 Reafon and Revelation Sect. II.

Evangelift. 1 Tim. i. 18. andiv. 14. And in
this Senfe die Apoftles and Evangelifts, Paul
and Barnabas y Timothy and Titus might per-
haps, by the Direction of the Holy Spirit, no-
minate the Perfons fit to be ordained Elders in
the Churches, and, upon the Confent of the
Churches, might ordain or appoint them for
that Purpofe. A6ls xiv. 23. 1 Tim. v. 22.
Tit. i. 5. And perhaps this is the Reafon
why it is faid of the Elders of Ephefus, that
the Holy Ghojl had made them Overfeers. A&s
xx. 17, 28. But it is hardly to be fuppofed
that any Perfons were made Rulers, Teach-
ers, or Overfcers of any Church of ferious
Chriftians, without the Confent of the So-
ciety, who were to be taught and governed
by them in Matters relating to their eternal
Interefts.

Even when an Apoftle was to be chofen in
the Room of Judas, the Hundred and Twenty
Difciples, of whom Eleven were Apoftles,
joined in the Choice of Two Perfons, out of
which the Lot determined One to be an Apo-
ftle. Acts i. 15, 23. Deacons, who manage
the fecular Affairs . of the Church, were
chofen by the People. Acts vi. 3. And ftill
more reasonable it is, that Elders, or Bifhops,
who have the Care of their Souls, fhould be
chofen by them who want and defire their
Inftrudtions in fuch important Concerns.

In following Ages, when thefe extraordi-
nary Gifts ceafed in the Churches, it is more

evident

Sect. II. agree in foetal Religion, 3 1

evident from the Hiftories of thofe Times,
that their Overfeers, or Bifhops, were chofen
by the People. And the Characters of them
are given us at large, and very particularly,
in two Places of Scripture. 1 Tim. hi. 1, &c.
and Wit. i. 5, 6. And certainly this is left
upon Record, that we might be directed in
fuch a Choice to the End of the World, as
well as to give Directions to Timothy and
Titus in the Performance of their extraordi-
nary Office at that Time.

As for the Invefliture of Men with this
Office, the New Teftament gives us fome
Notices that they were fet apart by folemn
Prayer and Fajling, and generally with laying
on of the Hands ofPerfons who were infpired,
or porTeffed of fome fuperior Character.
Whether this Rite were defigned to commu-
nicate any new Gifts, or to pronounce an in-
fpired and effectual Bleffing on their Mini-
ftrations ; or whether it was only retained
in the Chriftian Church as it had been an
antient Rite, ufed almoft from the earlieft
Ages of Mankind, on feveral Occafions, par-
ticularly in the folemn Benediction of a Per-
fon, or in the Prayer for a Bleffing on him,
or Appointment of him to any fpecial Ser-
vice, I am not able to determine *. This is

certain,

* Timothy, a young; Evangelifr, had the Hands of the
Elders, i. e. the Pre/bytery, laid upon him. I Tim. iv.
14. And perhaps, at the lame Time, he was blefied bv

the

3 2 Reajln and Revelation Sk c t . II.

certain, that the Rite of Impofition of Hands
has fomething natural in it, when we pray
for a Bleffing to defcend on any particular
Perfon, and more efpecially at his Entrance
into an Office ; as it were to point him out
in a vifible Manner to God and the World.
Good old Jacob laid his Hands on Ephraim
and Manajjch, when he bleiTed them. Gen.
xlviii. And in Deut. xxxiv. Mofes laid his
Hands on Jojlua, as his Succeflbr. The
Children of Ifrael alfo laid their Hands on
the Levites, at their Dedication to the Ser-
vice of the Tabernacle. Numb. viii. But as
there are different Opinions on this Subject,
I difmifs it, without any further Determina-
tion than this, that it feems to be a Sort of
natural Ceremony, an innocent and antient
Rite at fuch Seafons ; though I do not fee
fufficient Proof of the certain Neceffity of it.
Even as lifting up the Hands to Heaven, in
Prayer for a Bleffing on one's felf, is a Sort
of natural Rite, or Gefture, ufed by Jews

the Hands of St. Paul with extraordinary Gifts. 2 Tim.
i. 16. And hehimfelf, an Evangelrft, was ordered to lay
Hands Juddenly on no Man. J Tim. v. 22. It is a Que-
ftion indeed whether Timothy, or the Prefbytery, could
confer any extraordinary Gifts or BleiTings ; it is more
probable, for many Reafons, that this belonged only to
the Apoftles ; and then this their Impofition of Hands
could not be defigned for the conferring of extraordinarv
Gifts; but ftill it might be ufed to pronounce a prophetical
BlefTing on the Preacher, which no uninfpired Perfon
could do j or finally, it might be the ordinary Form of
Benediction, or of Inftitution to an Orfice.

and

Sect. II. agree in fecial Religion. 33

and Heathens, and yet not neceflary to be
ufed in every folitary or perfonal Prayer.
The laying on the Hands on another Per/on,
when we are praying for a Bleffing on him,
feems to be of the fame Kind, (viz.) a Sort
of natural Rite or Gefture, much ufed in
the Old Teftament and the New ; and tho'
it is not plainly made neceflary on every fuch
Occafion, yet it muft be ftill acknowledged
it was often, if not always, ufed in the pri-
mitive and infpired Times, when either
Gifts or Offices were conferred by feme par-
ticular Perfons upon others.

And it certainly adds a Sort of Solemnity
to the Work • and it has fo much of Coun-
tenance from Scripture, that I think it cannot
be called a mere human and arbitrary In-
vention of Men.

This is certain, that fuch Perfons were to
be trained up in a Succeflion for this Service
in the Chriflian Churches. 'Timothy was re-
quired to commit to faithful Men theThings that
he had heard and learnt of St. Paul, that they
might be able to teach others alfo. 2 Tim. ii. 2.
And thefe Perfons were to give up themfehes
continually to the Word and Prayer, as the
Apoftles did, ASls vi. 4. and to excite and fir
up their Talents for Inftrudtion and Edifica-
tion, to give Attendance to Reading, to Ex-
hortation, and Do5iri?ie 5 to meditate upon
thefe Things, and give themfehes wholly to
them, that their prof ting might appear to all.

D For

34 Reafon dnd 'Revelation , &c. Sect. If.

For if this be required of fo extraordinary a
Perfon as Timothy, i Tim. iv. 3. much more
reafonably is it required of thofe who have
no extraordinary Gifts.

I might further add, that thefe Teachers
and Minifters of the Gofpel are required in
the New Teftament to be faithful, diligent,
and zealous in the Work of Chrijl, willingly
taking the Care, or Over fight, of the religious
Concerns of the People, in injlruffiing and
ever feeing the Flock, and watching over them
for their fpiritual Good, as well as going be-
fore them in all Acts of Holinefs, and being
Examples to all other Chriftians in Word, in
Converfation, in Faith, in Charity, and in
Purity from alltiin. Ver. 12.

SECT.

SECT. III.

A brief Enquiry how far the Modes
of the Mijfion> or Ordination, of
primitive Mini/Iersy are oar Rule

now.

PON this fhort Survey of
Things, under this Head, give
me Leave firft to make one Ob-
ferroation, and then confider the
E?iquiry propofed.
The Obfervation is this : Various were the
Affairs and Regulations of the primitive
Churches, relating to their feveral Officers,
whether Apoftles, Evangelifts, Bifhops, Pa-
llors, Teachers, Prophets, Elders, &c> and
in the Nomination of thofe Officers, whether
by Jefus Chrift himfelf, by Prayer and Lot,
by Infpiration of the Spirit, by Prophecy,
by Gifts of difcerning Spirits, or by the
Choice of the People, &c. And in their
Ordination, or Miffion, by Fading, and by
Impofition of Hands, as well as Prayer : And
whether this were performed by the Apoftles,
Prophets, Prelbyters, or Elders, or Evan-

D 2 gelifts

3 6 Antient Ordination, Sect. Ill,

gelifts, &c. Now all thefe Things at that
Time were fo very much directed, governed,
influenced, determined, and tranfacted by ex-
traordinary Gifts, and the infpired Perfons
who pofTeffed them, that I cannot find, in the
New Teftament,any one Inftance of the Choice
and Miffion, Appointment or Inveftiture, of
any ordinary Officer in the Church, by any
other Officer, or Officers, who were not of
the extraordinary Kind ; and therefore thefe
Things cannot, in every Point, be Rules or
Patterns for all following Times.

If any one here objeffi, that if we fuppofe
the Formation, Ordination, and Mifjion of
Mini/Iers, to be fo defcribed in the ABs of
the Apojiles, as not to give following Ages an
exact Rule or Pattern for their ordinary Prac-
tice ; why may we not alfo fuppofe fome of
the Doctrines and Ditties of ' perfonal 'Chrifian-
ity defcribed in the Gofpel3 to belong only
to extraordinary Times ?

The Anfwer is eafy ; (viz.) That Man-
kind are to be faved through all Ages of
Chriftianity in the fame Way, by the fame
Gofpel, the fame Doctrines and Duties. But
the Preachers of this Gofpel may not be
furniihed nor ordained the fame Way, when
extraordinary Commiffions, extraordinary
Gifts, and Powers, are ceafed: For it is ap-
parent, that thefe extraordinary Preachers and
Governors of the Church mingled the Ex-

ercife

Sect. III. how far our Ride now ? 37

ercife of their extraordinary Powers with
fome of their ordinary Miniftrations.

Hence it comes to pafs, that it is fo diffi-
cult a Queftion, and fo exceeding hard to
affirm with Exa&nefs and Certainty, bow
many of thefe Officers, and of thefe fole?nn Rites
and Actions, were defigned by thrift to be
continued in the following ordinary Occa-
fions of the Churches, when extraordinary
Gifts lhould ceafe -, and how many of thefe
Forms are to be pra&ifed in all fucceeding
Ages. Mod of the learned and inquifitive
Men who have written fince, have greatly
differed in their Opinions of this Matter, and
left many Things therein difficult, or dubious,
after all their laborious Comments.

Let us enquire then what there is of all
thefe Things, that is certain and neceffary in
our Age, and is not fubjedt to this Occafion
©f doubting which I have mentioned.

( 1 . ) This feems certain by the Light of
Nature and Reafon, that Chrijiian AlTemhiies,
as well as any others, in ordinary as well as
extraordinary Times, mould have a Teacher,
to inftrudl the Ignorant in Knowledge, and
make known to the Church the Mind and
Will of God in his Word : They mould
have an Exhcrter, to ftir up the People to
the Praftice of their Duty • a Man of Prayer,
to addrefs God in their publick Devotions ;
an Overfeer, or Biffiop, to take Charge of the
Flock, to infpedt the Manners of the People,

D 3 ana

38 Ant lent Ordination, Sect. III.

and watch for the Good of their Souls -, a
Prefident, to be Chairman in their Aflem-
blies, to keep up Order there -, and a grave
and fkilful Perfon, fit to adminifter the Rites
and Seals of the Chriftian Religion. Now
all thefe Characters, Capacities, and Talents,
are often contained in one iingle Perfon, who
may be fufScient for a fmall Church ; or,
perhaps, in two or three Perfons, for the
Supply of larger Churches.

(2.) I think we may take it alfo for a Cer-
tainty, that where God doth not interpofe to
point out the Teachers, or Overfeers, in any
Chriftian Church, by Infpiration, there is no
Perfon or Perfons, either in the Church or
the State, who have any rightful Power, de-
rived either from Reafon or Scripture, to
impofe a Teacher, or Overfeer3 on any Af-
fembly of Chriftians whatfoever, without
their own Confent $ for it is they themfelves
muft give an Account for their own Souls to
God 3 and therefore, they muft have a Right
to chufe who mail teach and lead them in
Matters of Religion. Confcience is too fa-
cred a Thing to be impofed upon by fallible
Men, and the Soul is too valuable to have
its Concerns intruded with any Perfons, with-
out our own Agreement.

And though the Choice or Confent of the
Churches may not be fo particularly men-
tioned in Scripture, when Elders or Bifhops
were ordained among them, by Perfons who

were

Sect. III. how far car Ride now ? 39

were infpired, yet Reafon itfelf fuppofes it ;
and their extraordinary Gifts from the Holy
Spirit, proved and required the Duty of Sub-
million and Confent in the People, even if
they had not a Hand in the firlt chufing of
the^p. The great God could do them no
Wrong by appointing Elders, or Bifhops, for
them, in an immediate Way, or by Infpira-
tion.

But when extraordinary Gifts ceafed, we
find many Teftimonies in the early Writers,
to the Confent of the People in the Choice
of their Church-Officers. The Scripture
itfelf makes it evident, that Deacons were
chofen by the People in primitive Times.
A6ts vi. 3. Brethren, look ye out from among
you /even Men, &c. And thefe were to be
intrufted only with the Money, or temporal
Things of the Church. And Nature, and
univerfal Cuftom, teach us, that Phyficians
and Lawyers, who are intrufted with the
Care of the Bodies and Eftates of Men,
are not impofed on us by others, but are
chofen by the Perfons who intruft them. . If
I would learn Philofophy, or any Science,
Art, or Trade, I have a natural Right tochufe
who mail inftrudt me in it, Even Children
are allowed to chufe their own Guardians ;
and Boys, who are Apprentice?, to chufe
their own Majiers. And doth not Reafon
loudly proclaim this Truth, that the Guides
of our Souls in Religion ought to be chofeu

D 4 by

4<5 Antient Ordination, Sect. III.

by ourfelves when we are at the Age of Man,

a 3 being a Matter of dearer and more divine
Importance than any other ; and an Affair
in whole Succefs none can be fo much con-
cerned as ourfelves ; for it is of ourfelves
that God will expedt a final Account. Let
us take Heed then to our own Conduct in
this Matter, and remember, that the New
Teftament has never appointed any uninfpired
Men to chufe Paftors or Teachers for a
whole Affembly of People, and impofe them
upon the AlTemblv, or upon any particular
Members thereof, againft their Will.

( 3 .) It it due Care ought

to be taken that the Perfons be fitly quali-
fied, who are chofen into this Office or Mi-
niilrv : And though private Chriilians have
a Right to chufe their Miniilers, and may
bell judge of the general Suitablenefs of
their Talents to their own Edification, yet
they are feldom fo fit Judges of the learned
Qualifications of Miniilers, as thofe who
1 ave been fome Years Miniilers, Pallors, or
Teachers themfelves, whether of the fame
or of neighbouring; Churches t and there -
fore, Reaibn tells us, it is generally molt
proper that fome of thefe more knowing
and experienced Men ihould be confulted in
this Matter; and, after due Examination and
Knowledge of the Perfbn, their Approba-
tion be obtained to encourage the Choice
cf the People3 where it can be conveniently

had ;

Sect. III. how far our Rule now ? 41

had : And therefore, in Scripture, (as I fhall
fhew immediately, )we never rind any Ordina-
tions by the People alone, without fuperior
Helps -, nor mould it ever be done, where
fuch Helps can be obtained.

(4.) May I not add, It is certain alfo, that
there ought to be fome facred Solemnity at-
tending the Inveftiture or Ordination of every
fuch Officer ? This has always been done
in all Nations, both in civil and facred Af-
fairs. This ought to be done by a folemn
and publick Dedication of himfelf to this
Service, with the Prayers of the Church
concurring to feek a divine Bleffing on him
therein. Reafon itfelf diftates this as a moft
proper Pradtice. And it is as certain^ that
the Union and Affiftance of a few other Mi-
nifters, both in Prayer and in Exhortation,
make a Sort of beautiful Harmony, and add
folemn Weight to this Tranfa&ion of dedi-
cating a Perfon to God : They are generally
better capable of offering up the Prayers of
the Society to God on fuch an Occalion :
They are beft able to give a Word of Counfel
or Advice to the new Minifter and to the Peo-
ple 3 which is a Ceremony that mould ufually
attend fuch an Inveftiture into this Office -,
for every Thing is JanBified by the Word and
Prayer ; And this will have a Tendency to
maintain a happy Union and Correfpondence
between different Affemblies of the fame
Religion, whether the Minifters put their

Hands

42 Antient Ordination, Sect. Ill,

Hands on the Head of the new Miniftcr
or no.

(5.) This is alfo certain, that the Impo-
fition of Hands, or any Ordination what-
foever, by Bifhops or Prefbyters, can never
be abfolutely neceflary to make a new Prefby-
ter or Bifhop ? for the Lord Jefus Chriji
would never leave the Subfiftence or Propa-
gation of his Churches, or the Vertue or
Efficacy of his Word and his Sacraments, to
depend on the uninterrupted Succeffion of
any Office or Officer, Bifhop or Prefbyter, tq
be tranfmitted from Hand to Hand, by any
neceffary Forms of Ordination, from the
Apoftles Days down to ours -y for then it
would be impoffible for any Church, or for
any particular Chriftian, to know whether
ever they have had an authentic Minifter,
whether they have ever received the Gofpel
truly, or partook of any true Sacrament, ox
have any juft Hope of Salvation • becaufe it
is impoffible for plain Christians, or even
for any Minifters in our Age, fo far from the
Apoftles, to be abfolutely affured, that fuch
Ordinations have been rightly tranfmitted
through Sixteen hundred Years, without
any one Interruption. And I might add,
the only Evidence and Proof that any Per^
fons pretend to have of fuch a Succeffion, ii$
through the Papal Chair, which is attended -
with abundant Uncertainties and Impoffibi-r

lilies i

Sect. III. how far our Rule now ? 43

lities ; as has been often fhewn by ProteJla?jt
Writers.

There is another Reafon alfo why the
Ordination, or Impofition of Hands, by
either Bifhops or Elders, or any fuperior
Character, cannot be abfolutely neceffary to
make a Minifter, or ordain a Paftor, in a
particular Church -9 and that is, that a whole
Nation may be corrupted, and every Bifhop
and Elder therein may be departed from the
Faith and Pradlice of the Gofpel, as it was
in England in the Days of Popery ; then, if
a certain Number of good Men join them-
felves in a Church, or voluntary Society, for
the Sake of Reformation, and enjoying pure
Worfhip, they can never have a Minifter
fettled and ordained among them, while
thefe corrupt Clergy around them refufe
their Affiftance, and even forbid and oppofe
it to their utmoft. But our bleffed Lord
would never leave his People, who defire
Reformation, under fuch Circumftances of
Impoffibility to be reformed. There muft
therefore, in fome Cafes, be a Power of Or-
dination vefted in the Minifter and People
themfelves, without the abfolute Neceffity
of Recourfe to others. And this is called a
meer Independent '; or a popular Ordination -y as
that by Bifhops is called Epifcopal, and that
by Elders, Prejbyterian.

(6.) Will it not follow, from all thefe
Premifes, that when there are no infpireo!

Perfons

44 Antient Ordination^ Sect. III.

Perfons in a Church, and the Chriftian Af-
femblies are left to the ordinary Ways of
fupporting themfelves from Age to Age, and
of fupplying themfelves with Officers for
their Edification, thefe Church-Affairs are to
be conducted by fuch plain Rules and Dic-
tates of the Light of Nature and common
Prudence, as are mentioned before, and
which, in the Days of extraordinary Gifts,
were never contradicted ; though thofe ex-
traordinary Gifts, at that Time, might fome-
times fuperfede the Neceflity of fome of thefe
prudential Rules : Yet always keeping an
Eye to the Conduit of the primitive Churches,
fo far as the extraordinary Perfons and Gifts,
Orders and Actions, in thofe Times, did not
plainly interpofe, to fuper-add any Thing
above and beyond what was practicable and
proper in ordinary Cafes -y and always taking
tare that nothing be impofed as neceffary,
but what Scripture, and the plain Reafon of
Things, have evidently made fo ; and ma-
naging all other prudential Concerns by the
joint Opinion and Confent of the Society it-
felf ? I think, if we a£t by this Rule, we
cannot difpleafe Chriji our Lord, even tho'
we fhould happen to miftake in fome little
Formalities.

(7.) Though the People in the unin-
fpired Ages of the Church muft always chufe
their own Officers, and perhaps, in fome
uncommon Cafes, may ordain them alone 3

yet,

Sect. III. how far our Rule now ? 45

yet, fince in all the Rules, Directions, and
Examples, which we have in the New Tes-
tament, about the Ordination or Miffion of
any new Officers, there is Mention made
of fome fuperior Perfon or Perfons, Apoftles
or Evangelifts, Elders, Prophets, or Teach-
ers, appointing or ordaining them, or pray-
ing for them, or conferring Gifts upon
them, or committing the Gofpel to them, or
laying Hands on them ; and fince there is not
any one Appointment, Miffion, or Ordina-
tion, either of Deacons or Minifters, that I
know of, in the New Teftament, without
fome one or more of thefe Things, I am
ready to think this might be fo far an Exam-
ple to us, as that we mould not too eaiily
and readily encourage the Ordinations of new
Minifters, to be performed totally and meer-
ly by the People, without fome Perfon or
Perfons of fuperior Characters, u e. Bifhops
or Elders, engaged with them in this Work -
except only, as was faid before, in Cafes of
fuch Neceffity, where the Concurrence and
Affiftance of fuch Elders as are found in the
Faith, and pious in Life, could not be ob-
tained. Tho* popular Ordinations may be
valid, and may be fometimes neceffary, yet
it feems more regular, according to Scrip-
ture, to have ufually the active Concurrence
and Affiftance of fome Elders therein -, and
where their Affiftance may be obtained, I

cannot

46 'Ant tent Ordination y Sect. III.

cannot call it a regular Ordination without
them.

(8.) And in the laft Place, I would fay,
that fince there are fome Texts in the New
Teftament, wherein fingle Perfons, either
Apoftles, as Paul and Barnabas, ordained
Minifters in the Churches -, or Evangelifts,
zsTimothy and Titus-, and fince other Miffions
or Ordinations are intimated to be perfomed
by feveral Perfons, (viz.) Prophets, Teach-
ers, Elders, or a Prefbytery ; as in Ac7s xiii.
1. and 1 Tim. iv. 14. Since there is fome-
times Mention made of Impofition of Hands
in the Miffion of a Minifter, and fometimes
no Mention of it ; and fince it is evident, that
in fome Cafes popular Ordinations are, and
muft be, valid) without any Bifliop or El-
der ; I think none of thefe Differences fhould
be made a Matter of violent Conteft among
Chriftians 5 nor ought any hard Words to
be pronounced againft each other by thofe
of the Epifcopal, Prejlyterian, or Independent
Way. Surely all may agree thus far, that
various Forms or Modes, feeming to be ufed
in the Miffion or Ordination of Minifters in
primitive Times, may give a reafonable Oc-
cafion, or Colour, for fincere and honeft
Searchers after Truth to follow different
Opinions on this Head; and do therefore
demand our candid and charitable Senti-
ments concerning thofe who differ from us.

And

Sect. III. how far our Ride now ? 47

And indeed, the chief Ground of the Dif-
ferences between all Chriftians in Matters of
Ordination, is that wherewith I began this
Scttion ; (viz.) that it is an uncertain Thing,
whether feveral of thefe particular Modes
and Actions, in the Furniture, Miffion, or
Ordination of a Minifter, which are men-
tioned in the Books of theNewTeftament,do
really belong only to the extraordinary Days
of Infpiration, or whether they muft be imi-
tated as our Example, in all ordinary Occur-
rences of the Church 3 always fuppofing and
maintaining, that none of thefe Ceremonies
or Affiftances from other Minifters or Elders,
are always and abfolutely neceifary to the
Miffion or Ordination of a new Minifter -,
fince there may be Seafons wherein the Con-
currence of good Bifhops, Minifters, or El-
ders, cannot be obtained ; at leaft, not with
any tolerable Conveniency, or without fend-
ing Abroad to far diftant Nations.

SECT.

SECT. IV.

The reft of the Injlances wherein Rea-
fon and Revelation agree in Mat^
ters of foci al Worjhip.

U T it is Time now to pro-
ceed to the Eighth Injiance of
Church- .Affairs, and fhew how
far the common Senfe and Rea-
fon of Mankind concur with

the Revelation of the New Teftamentin this

Matter.

VIII. The Light of Reafon farther teaches
us, that Perfons who are fet apart for thefe
religious Services, and whofe Time and
Thoughts are to be much employed in them,
that they may render public Worfhip ufeful
and entertaining to the People, and who
have a Charge to take Care of the Conver-
fation of others as well as of their own, will
not have much Time to fpare among the
Cares and BufmefTes of this World, to pro-
vide themfelves with neceffary Food and
Raiment, a comfortable Subfiftence, and the

Con-

Sect. IV. agree in foetal Religion* 49

Convcniencies of Life \ and yet it is proper
they fhould be honoured and fupported above
the very loweft Ranks of the People, lead
their Miniftrations be brought into Contempt
by their Poverty : And upon this Account, in
all Ages and in all Nations, the very Light of
Reafon has directed Mankind to fupport and
maintain their Priefts, or thofe that minifter to
them in Things facred.

And does not the New Teflament and the
Authority of our Saviour, by his Apoftles, de-
cree and maintain the fame Thing, 1 Cor. ix.
13, 14? Do ye not know that they who mini-
Jler about holy Things, live of the Things of the
Temple, and that both in Jewijh and Gentile
Nations ? And they which wait at the Altar
are Partakers with the Altar-, even fo hath
the Lord ordained, that they which preach the
Gofpel fhould live of the GofpeL

But let it be obferved alfo, that tho' Chri-
ftian Minifters fhould be fo fupported in tem-
poral Things, that they may not labour under
perpetual Cares and daily Anxieties, how to
get Bread and Raiment for themfelves and
their Families, and that they may maintain
their proper Authority in preaching, reprov-
ing and exhorting, and live above the Fear
or Shame that may arife from Poverty and
difhonourable Dependencies, yet there is no
Rule nor Example in Scripture that fhould
raife them fo far above the People in Riches or
Grandeur, as to become Lords of God's Heri-
E • tage,

50 Reafon and Revelation Sect. IV.

tage, or tempt them to affume fovereign Do-
minion over their Confcience,iFaithor Practice.

IX. With regard to the Poor that happen
to be joined to any religious Societies whatfo-
ever, Reafon a nd Humanity dictate to us, that
they ought to be maintained by certain Con-
tributions of their Neighbours, or the Towns
and Cities wherein they dwell ; for this is a
Matter of civil Concernment, and a fort of
natural Duty to our Fellows, as Man is a foci-
able Creature.

But if the civil Society or Place where
they dwell, does not take Care to maintain
them, and efpecially if they are neglefted,
becaufe they do not profefs the eftablifhed or
national Religion, Reafon tells us, it is then
certainly the Duty of thofe who are combined
in that fpecial religious Society, to take Care
of their Support. For what Pretence can a
Man make to ferious Religion towards God,
if he will not mew his Love to his Neigh-
bour, and efpecklly to one who loves the
fame God alfo ? i John iii. 17, 18. Now
that this Provifion for the Poor may be ma-
naged with Regularity, Prudence, and Suc-
cefs, the Light of Nature teaches us, that one
or more Perfons of the Society mould be
chofen, to collect fuch charitable Contribu-
tions from the Affembly, and to diftribute
it with Equity, Prudence and Goodnefs,
for the Support of the Poor ?

And

Sect. IV. agree in focial Religion. 51

And does not the New Tefiament give a
plain Command, when the Care of the Poor
of the Church at Jerufalem was too burden-
fome for the Apoftles, or Minifters of that
Congregation, to chufe out Perfons for this
Purpofe, who were afterwards called Deacons,
A6ls vi ? When fome of the Widows were neg-
lected in the daily Miniflration, or charitable
Supply, then the twelve Apoftles [aid to the
Multitude of the Difciples, It is not Reajon
that we fiould leave the Word of God and
ferve Tables. — Wherefore, Brethren, look you
out among you Men of konejl Report, full of
the Holy Ghoft and of Wifdom*, whom we may

* It is granted that the Deacons then chofen at "Jeru-
falem had extraordinary Gifts. Stephen was a noble
Speaker, and might occafionally teach the Gofpel, Phi-
lip alfo was either a Preacher then, or might ufe the Of-
fice of a Deacon welly and fo grow up to an Evangelift.
Acls vi. 3, 8. and vii. 2, &c. 'and ix. 5. and thus have
Power to baptize v. 38. as is intimated in 1 Tim. iii. 13.
But thefe Powers or Gifts did not arife from their Office
as Deacons. Some of them had thefe Gifts before, in
common with Multitudes of Converts in the primitive
Times: And thefe Gifts might perhaps fit them the
better to difcern, who were proper Perfons to be fup-
ported out of the Churches Stock, and to give a Word
in Seafon occafionally to the Poor, of whom they had the
Care. But the meer Office of Deacons, which confifts
in affifting the Minifters to take Care of feeding the
Poor, and of laying out the publick Money continues,
when thefe extraordinary Gifts are ceafed, and the
Characters of Perfons, fit to be chofen do not necefiarily
include publick preaching : Nor do we find Ma.$iK®
or Aptnefs to teach, mentioned among the Characters of
a Deacon.

E z appoint

5 2 Reafon and Revelation Sect. IV.

appoint over this Bufmefs. And when they had
chofen them, they fet them before the Apo files ;
and when they had prayed, they laid their Hands
on them. There are alfo particular Directions
given, what fort of Perfons fhouldbe chofen
to this Office of Deacons ; their Characters
are written down at large, i Tim. iii. 8. &c.
becaufe it was defigned to be a ftanding Office
in the Chriftian Church through all Ages.

As the Deacons are Perfons appointed by
the New Teftament, to take Care of the Mo-
ney collected by the Church, for the Supply of
the Table of the Poor, fo the fame Perfons
are very naturally and properly imployed in
chriftian Churches, to take Care alfo of all
other Contributions of the Society, for the
Supply of the Table of the Minifter, and of
the Lord's Table at the Holy Communion.
With them alfo are entrufled other neceflary
Expences and outward Accommodations that
belong to publick Worfhip.

X. I add yet further, the Light of Nature
and Reafon teach us, that all the Manage-
ment of religious Affairs in a Society fhould
be performed with a Decency and Dignity be-
coming the Things of God; and with due
Regularity and Order, for he is a God of Or-
der ; with Gentlenefs alfo and Condefcenfion,
Peace and Love, for Quarrels and Fightings,
deftroy Religion, and break all the Bonds of
religious Society,

And

Se c t . IV. agree in focial Religion. 53

And are we not taught the fame Things in
the New Teftament? Are not Chriftians con-
tinually called upon to put on Charity, which is
the Bond of PerfeBnefs, Coloff. iii. 14. to do
all Things without Difputings and Murmur-
ingsy Phil. ii. 4. to do all their Things with
Charity, 1 Cor. xvi. 14. And that all Things
jhould be done with Decency and in Order, 1
Cor. xiv. 40 ? And that as they ought to keep
Peace at Home and in the Church of Chrift,
they fliould give no Offence neither to Jews
nor Gentiles, but as jar as poffible live peace-
(ibly with all Men. 1 Cor. x. 32. Rom. xii. 180

In the la ft Place, the Light of Nature and
Reafon alfo acquaints us, that when Perfons
who belong to one religious Society travel to
diftant Places, they mould have fome Re-
commendations by Epiftles to other Societies,
which are built upon the fame religious Prin-
ciples, that they may be received into their
Affemblies, and enjoy all the Parts and Privi-
leges of Worfhip and friendly Society toge-
ther with them? This is called occajional
Communion, to diftinguifh it from that fixed
and conjlant Communion, which the agreed
Members of the fame religious Society con-
ftantly enjoy.

And here alfo the New Teflament very hap-
pily concurs with the Dictates of Reafon and
common Prudence: For when primitive
Chriftians were called by Providence to a Di-
li 3 ftancs

54 Reafon and Revelation, &c. Sect. IV.

ftance from their own dwelling, and from
that Church with which they ufually wor-
fhipped, they were recommended by Letters
unto other Chriftian Churches in the World,
that they might be received by them into all
the Parts of Chriftian Fellowship. Such
Epiftles St. Paul fpeaks off 2 Cor. iii. 1. he
needed them not, though others flood in Need
of them : And fuch a Recommendation had
Fhebe, 2l Member of the Church at Cenchrea,
when (he travelled to Rome. Rom. xvi. 1, 2.
I recommend unto you Phebe our Sijier, who is
a Servant of the Church of Cenchrea, that you
receive her in the Lord, as becomeih Saints.
And fuch a recommendatory Letter was writ-
ten by the Brethren of Ephefus, to commend
Apollos to be received by the Churches of
Achaia. Acts xviii. 27. The Brethren wrotei
exhorting the Difciples to receive him.

SECT^

SECT. V.

Where Revelation is Jtlenty Reafon
muji direEi.

p|P?HUS we have feen a Variety of
Inftances, wherein the Rules of

Chrijlianity and Scripture^ fo
pi far as relates to focial Religion,
^feS correfpond with thofe which the
Light of "Reafon and Prudence would dictate
to wife and fober Men, engaged in a religious
Society. Some of thefe are reprefented to us
in the New Teftament, as exprefs Com-
mands ; others we may draw by eafy Reafon-
ings from the Examples of the Apoftles and
the primitive Churches, as well as from the
Circumftances which are contained, either in
the Matters of Fad; or in the Exhortations
that relate to them.

And here I would obferve, that tho' right
Reafon might guide us into moft of the fame
Pra&ices, yet it is a vaft Advantage to us that
we have fo many of thefe Things prefcrihed,
intimated or approved by the infpired Writ-
ings of the New Teftament : For fo imper-
fect is our Underftanding, and fo weak our
Judgement, that the Reafonings of Men,
E 4 ever\

56 Reafon guides, where Sect. V.

even of a fingle Congregation, or their Hu-
mours which go for Reafon, would not eafily
agree in the fame Methods and Forms of Ma-
nagement, and there would probably be a far
greater Variety of Opinions, and greater Dif-
ficulties in the Conduit of Church Affairs,
than now there are; though even now there
are fo many, that render the Chriftian World
a Theatre of perpetual Conteft : But it muft
ftill be acknowledged that one main Spring
of the Controverfy is, bccaufe the Paffions
and Pride and Interefts of Men, will not fuf-
fer them to hearken either to Reafon or
Scripture.

Tho* Scripture hath determined fo many
Particulars in a perfed Conformity to right
Reafon, yet it muft be confeffed there are o-
ther Things which relate to Chriftian Wor-
ship and Order, which are paft over in Silence,
or at leaft, are not mentioned and prefcribed
with fuch Plainnefs and Evidence in the
Word of God, as is fufficient to dired every
fingle Pundilio of our Practice. It is the
Pretence of finding out in Scripture every
lefler particular Piece of Con dud: in a Cbri*
fiian Church, even fuch as belongs to all re-
ligious Societies, that has tempted men to
run to the Old Tejlament, and enquire of
Mofes and Aaron for Advice, where they
could not find it exprefsly written in the New%
and ftrangely to warp and pervert many Texts

Sect. V, Scripture is jilent. 57

of the New Teftament from their native and
proper Meaning.

Let it be granted then, that Scripture is fi-
lent in fome little Particulars about focial Re-
ligion : But even here we are not left without
any Direction, nor are we fent to uncertain
Traditions to make up for the Silence of
Scripture, but we are naturally remitted to the
common Reafon of Things and human Pru-
dence as our Guide*. Yet always, as I faid

before,

* The Sufficiency and Perfpicuity of the Scripture in
Things neceffary to Salvation, is not at all impeached by
this Conceflion ; for (i.) The Determinations of fomc
lefler Affairs relating to publick Worihip, or the Con-
duct of Chriftian Societies, are not Things neceflary to
the Salvation of any particular Perfon, or to the ElTence
or Being of a Chriftian Church, though they may be
needful to its well-being and its comfortable and regu-
lar Subfiftence. (2.) When Scripture is faid to befuf-
ficiently full and clear in all Things neceffary to Salva-
tion, this doth not mean to exclude the common Exer-
cife of the Reafon and Prudence of Men, in order to
apply the general Directions of Scripture to particular
Cafes which occur, even in Things which are neceflary
to Salvation. As for inftance: Scripture bids us do good
and relieve the Poor: But it doth not tell us how many
Poor we muft relieve, whether two, or twenty, or two
hundred, nor whether for one Day or many, &c. This
muft be determined by the particular Circumftances of
every Chriftian, and by the Exercife of his Reafon and
Prudence, upon the fpecial Occafions and Objects which
appear. Again, Scirpture requires of us to deny our-
J elves and to mortify our Appetites and Pajfions: But it
leaves it to the Reafon and Prudence of every Chriftian,
in what Things, at what Seafons, in what Manner,
and in what Degree this muft be done, and how far we
muft go in mortifying all Paflion and Appetite, or in

acting

58 Reafon "guides, where Sect. W

before, keeping our Eye pointed toward the
New Teftament, and' forming our Reafon-
ings as far as poffible on the fame Principles
which feem to run thro* the focial Religion
of the primitive Times, fo far as it did not de-
pend on thofe extraordinary Infpirations. Let
us give alfo fome Inftances of thefe.

I. Scripture does not tell us how many
Perfons mull: go to make up a Chriftian
Church : But Reafon will help us to anfwer
this Queftion, if we confider that the Word
TLcclefice or Church, properly fignifies an Af-
fembiy of People, and fo it is ufed in the New
Teftament, where it has no Relation to a
Chriftian Society, as among the Heathens at
Ephefus, A&sxix. 32, 39, 4c. A very few
therefore may be called an Affembly, and may
be fufficient to join together in Chriftian Fel-
lowfhip, that they may partake of the Lord's
Supper, and carry on the Face of publick
Religion, when there are no other Chriftians
in the Place where they dwell. And on the

a£t;ng Self-denial, fince it is certain we are not called
to root out every Paftion, to relift every Appetite, nor to
deny every natural Inclination. Thus the Honour of
Scripture is ftill fecured, both as to its Perfeflion and
its Perfpicuity in Things necejfary to Salvation, though ia
many letter Particulars, and in the Application of ge-
neral Rules to actual Practice, we are forced to recur to
the Exercife of human Reafon and common Prudence,
both in Things of greater and lelTer Importance in the
Chriftian Life. The Scripture fuppofes us to be ration-
al Creatures, when it teaches us to be Chriftians.

other

Sect. V. Scripture is f lent 59

other Hand, there fhould ufually be no more
in a Church than can meet together in one
Place, can aft as one Affembly and join in
focial Worfhip, in Prayers and Praifes ; for
the Apoftle writing to the Corinthians, fpeaks
twice of the whole Church coming together in
one Place, 1 Cor. v. 4. xi. 20. and xiv. 23.
And the Church of Antioch which was large
met all together, Alls xiv. 27. Perhaps thofe
Words Rom. xv. 6. that ye may with one Mind
and one Mouth glorify God, may limit the
Number of a Church, ufually to fo many as
can join in Attention and fuitable Meditation,
while one Mouth fpeaks in a Way of In-
ftrudion, Prayer or Praife. Such probably
were the Churches of Afia and Galatia, and
in feveral Towns or Cities of which the New
Teftament gives an Account.* But fome-
times the Word' Church is applied, to a very
fmall or a very large Number.

The Word ekkXwIk or Church, fometimes
fignifies a few Chriftians in a Houfe ; fo the
Church in the Houfe of Pr if cilia and Aqui-
la, is faluted by St. Paul in his Epiftle to the

* There was a fort of Union even of all the 'Jewljh
national Church in one Place three Times a Year, by
the Congrefs of all the Males who were Reprefentatives
of the Nation at Jerufalem ; and perhaps they might
join in the Solemnity of fome Sacrifices by the Aid of
loud Inftruments of Mufick in the Temple, according
to the figurative Worfhip of the Levitical Difpenfation,
fo that they made one huge Congregation worfhipping
together, or at leaft fucceifively in the feyeral Days of
the Feftival.

Romans $

60 Reafon guides, where Sect. V#

Romans ; and the fame Church falutes the
Corinthians in the End of St. Raul's firft
Epiftle to them, though it is certain there
were many more Chriftians round about them
in Rome. Very probably Dr. Whitby* Senfe
is juft on thefe Scriptures, (viz.) that this
Phrafe isufed concerning fuch whole Families
as were Converts to the Chriftian Faith. And,
befides, Chriftians might meet together by
Agreement, in leffer Societies for any fpiritual
Occafions, and every fuch Society might
fometimes be called a Church or a Chriftian
Aflfembly. Common Prudence thought ten
Men enough to make a Synagogue among
the Jews. Our Saviour fays, Where two or
three are gathered together in his Namey there
he is, or will be in the Mid/1 oj them. But
this does not prove plainly that there fhould
be a Church formed where there are but two
or three Chriftians: Prudence muft diredl in
this Matter, fince Scripture is filent.

But on the other Hand, we may enquire
how large may a Church be? The Multitude
of Chrijiians in Jerufalem, A&sxv. 12. are
called the Church at Jerufalem, ver. 22. and
ABs xi. 22. Not that it is neceffary to fup-
pofe all the three Thoufand who were con-
verted, Afls ii. 41. and all the five Thoufand,
A5ts iv. 4. to be Members of the Church at
Jerufa/em; for this being done in the Days
of Pentecoft, Multitudes of Jews and Pro*
felytes were come from other Nations to ce-

lebratq

Sect. V. Scripture is Jilent. 61

lebrate that Feftival, as Afts ii. 9. who being
converted, returned to their own Home. And
it feems evident from the Hiftory, that when
the ApoflleSy Elders, end Brethren were met
together at Jerufalem, to determine the Ques-
tion about Circumcifion, the whole Church to-
gether with the Apoftles and Elders wrote the
Letter and fent Meffengers with it to Antioch.
ABs xv. 22, 23, So that it is poffible one
Place might hold them, and they might
make but one Affembly.

But fuppofing they were too numerous to
meet together in Worfhip at once, efpecially
in a Time of Perfecution, they might divide
themfelves into fmaller Aflemblies, for preach-
ing and praying, and might break Bread from
Houfe to Houfe, if that Phrafe fhould fignify
the Celebration of the Lord's Supper. Afts
ii. 42, 46.

Let it be further obferved, that if the
Church at Jerufalem at that Time was too
large for one worfliipping Affembly, Chri-
ftian Churches were but a forming at that
Time, and might not be abfolutely formed
and fettled in the moft perfed: and conve-
nient Methods, for regular Continuance and
Edification. Human Affairs can proceed but
by degrees, by reafon of our Weaknefs, even
though they be conducted by divine Infpira-
tion.

Or perhaps, as all the Chriftians in the
World are fometimes called the Church, fo

all

62 Reafon guides, where Sect. V.

all who were in one City, may be called the
Church in that City, and the Chriflians in one
Houfe may be called the Church in that Houfe,
though they were not united by any other
Bond of Agreement, but that of their com-
mon Chriftianity. Yet I believe it will be
found, that a Chrijiian Church in its moft
ufual Form was made up of fo many, as
could conveniently meet together for. Wor-
fhip, and confented to do fo; and the Reafon
of Things feems to make this moft conve-
nient for many Purpofes of Edification and
mutual Help.

II. Scripture is filent how any of the lefler
orcircumftantial Affairs of Worfhip or Or-
der, (hould be finally determined in a Church,
when there are fome of the Members of dif-
ferent Sentiments, and make an Oppofition.
But the Light of Reafon and common Prudence
teach us, that in fuch Affairs which God has
left to the Determination of Men, fuch as the
appointing the Place and the Hour of Wor-
ship, chufing a Minifter, or the like, the
major Part of the Aflembly muft determine
it by their Vote, and the lefler Part ought to
acquiefce, where it is not contrary to the
Dictates of their Confcience, their Edifica-
tion in Faith and Holinefs, or their reasonable
Conveniency. But if the lefler Part folemn-
ly declare, they cannot comply therewith,
they may peaceably depart to another Society

of

Sect. V. Scripture isjilent. 63

of Chriftians, who may be more entirely of
their Mind, for there muft be no Impofition ;
yet the major Part may furely adt for them-
felves.

May I have Leave to add this further alio,
that if the Society (hall agree to have nothing
determined in a Church, without a Vote of
two Thirds of the Members, I do not fee it
unlawful to make this Agreement : And per-
haps if this were generally praftifed it might
tend to the greater Unanimity and Peace of
Churches, becaufe in any Debate the Diflen-
ters would be the fewer*.

III. The New Tejlament is very filent a-
bout the Combination of particular Congre-
gations, by fome common Band of Union to
make one national Church. What does the
Light of Nature teach us in this Point ?

I anfwer, There never was Jbut one na-
tional Church of God's own Appointment;
that was the Church of the jfews ; and he
himfelf faw fit to diifolve it; nor has he
given Men any revealed Order or Authority

* The Conclave of Cardinals at Rome, who are fup-
pofed to have the Wifdom of this World in Perfection,
never will chufe a Pope till two Thirds of them are a-
greed in the fame Perfon : And hereby they keep the
whole Hierarchy and Syflem of that Antichrifiian Build-
ing an.' Government in greater Unanimity and Peace.
Why may not Chriftians learn the Wifdom of the Ser-
pent from the Men of this World, fo long as they do
but maintain the Innocence of the Dove ?

from

64 Reafon guides, where Sect. V#

from himfelf to raife and eftablifli another :
Yet certainly the Light of Nature may fome-
times diredt and lead many Chriftian Congre-
gations, even all that are in a County or in a
Nation, who agree in the neceflary Articles of
Chriftianity, to combine together and agree
to affift each other many Ways by Counfel,
Encouragement, and Support, in the Main-
tainance of their facred Religion, always in
a Confiftency with due Allegiance preferved
to their civil Governors. The Churches in a
County or any particular Diftridt, may agree
to fend their Minifters to confult together
about their common Welfare : They may
chufe one Perfon to tranfadt Matters of pub-
lick and common Concern for all the Congre-
gations in a County, and may beftow on him
the Name of an Overfeery a Superintendent \
or a Bi[hop ; and fo all the Churches in a Na-
tion may defire their own Minifters, or they
may defire thefe their Reprefentatives or
Overfeers, to join themfelves in a common AC-
fembly or Council for the publick Care of
their Liberty, or Security of their Peace, or
Advice in Matters of Confequence relating to
their particular Churches. And this AfTembly
may chufe a Pre/ident9 and may call him
their chief Overfeer or their Archbi/hop ; as I
fee nothing unlawful in all this, fo neither
do I fee any ordinary Neceffity for it.

I add further, that many particular Churches,
by their Minifters, Deputies or MerTengers,

met

•Se c t . V. Scripture is Jilent. 6 5

met together, may contrive and agree in what
Manner to carry on the Work of Preaching,
Catechifing, Expounding, Prayer, or Pfalm-
ody -, they may confult what Subjects are
chiefly necefTary to be infifted on in preaching,
at fpecial Seafons and Occafions; what Pfalms
or Hymns to be fung, and how often Pfalm-
ody to be repeated in a Day ; what Days or
Hours may be fet apart for Prayer and Hu-
miliation, or Thankfgiving, on fpecial Oc-
cafions of Danger, or Deliverance, &c. And
if thefe Things be agreed with much Una-
nimity, by many wife and pious Men, met
together, by the Requeft of the Churches,
for this Purpofej and thefe Matters be de-
termined, fo as plainly tends to the common
Safety and Edification of the whole Number
of Churches in a Country or a Nation, the
particular Churches which are there, and
efpecially particular Perfons in any fuch
Church, according to the common Rules of
Society, fhould ufually confent and agree to
fuch publick, and almoft unanimous Agree-
ments, of their Deputies in thefe Matters,
unlefs they can fhew fome very plain and
confiderable Reafon againft it. Reafon itfelf,
or the Light of Nature, dictates this, that a
very few Perfons .fhould not humourouily
fet themfelves againft fuch a general Agree-
ment in Things which are in themfelves in-
different ; and which are left undetermined
by the New Teftament 5 and which muft be

F de-

66 Reafon guides, where Sect. V.

determined fome Way or other by the Agree-
ment of Chriftians.

But ftill I think it mull be maintained,
that though all the Churches in a Nation
lhould be united and combined in this Man-
ner by their Reprefentatives, and call them-
felves one 77 at io7ial Church, they could acquire
no divine Right or Authority hereby, to im-
pofe any new Doctrines or Practices in Re-
ligion, any Creed, or Articles, or Canons,
or Rules of Worfhip, of their own making,
on any particular Church or Perfon what-
foever, without their own Confent. Neither
the Light of Nature, nor the New Tefta-
ment, fo far as I can find, has given them
any fuch Power.

IV. Scripture is alfo fuppofed to be filent
how far the Power and Government of El-
ders, or Bijhops, may extend, though it calls
them fometimes Rulers, and requires the
the Church to obey. Heb. xiii. 7. Ra7iember
them 'who have the Rule over you, who have

Jpoken to you the Word of God. And Ver. 1 7.
Obey them who have the Rule over you, and

fiibmit your/elves -, for they watch for your
Souls. May they not therefore invent new
Ceremonies of Worfhip, and by their Au-
thority determine any of thofe Matters in a
Chriftian Society, which Chrijl has left un-
determined in his Word ?

I anfwer,

Sect. V. Scripture is filent. 67

I anfwer, If Scripture be filent herein,
let all Church-Rulers take Heed that they
extend not this Power beyond the aftual
Commiffion or Grant of Scripture, It is
always fafer in Points of Dominion, to con-
fine one's-felf within the Limits of the ex-
prefs Grant or Commiffion, than to go ever
fo little beyond it. When our natural Am-
bition would tempt us to exceed thefe Li-
mits, our Awe and Dread of invading the
Province of Chri/l, fhould be an everlafting
Reftraint.

Befides, when neither the Light of Reafon
nor Scripture gives fufficient Evidence of any
Authority to affume fuch aPower,why fhould
it be afiiimed ? Reafon tells us, that no
Man knows what Rites or Ceremonies will
be pleafing to the great God, beyond the plain
Dictates of natural Religion, unlefs God
himfelf has revealed and required them.

The great and bleffed God, when he
would be worfhipped with a Variety of out-
ward Rites, eftablifhed a Church in Judea,
with an hundred Ceremonies, and new Forms
of Worfhip and Order ; but he thought fit
to abolifh them again when the Mejjiah
brought in his more fpiritual Kingdom, i. e.
the Chriftian Church. Now therein there
are but two fuch Ceremonies, of moft plain
and evident divine Appointment -, i. e, Bap-
tifm and the Lords Supper ; or, if you will,
add the Obfervation of the Lords Day. And

F 2 it

68 Reafon guides ^ where Sect. V.

it is not to be fuppofed, that God would abo-
lifh and deftroy an hundred Ceremonies of his
own Institution, and give the Fancies of
Men Leave to invent a new Scheme of ce-
remonial Worfhip at their own Pleafure, and
impofe new-invented Rites upon their Fellow-
Chriftians ; efpecially when we are required
to Jiand fajl in the Liberty wherewith Chriji
has now made us free^ and not to be entangled
with Tokes of Bondage. Gal. v. i. What a
ftrange Medley of fuperftitious and ridicu-
lous Fooleries would be introduced into
Chriftian Worfhip, if the Elders or Rulers
in any Ages of the Church, might invent
Ceremonies at their Pleafure, and impofe
them on the People ? The Church of Rome,
by this Means, is become a Theatre of
yewijh and Heathen Pageantry, to the great
Difhonour of God, the Reproach of Chrijl-
ianity, and the Hazard and Ruin of the Souls
of Men.

It will be replied here, But is not fome
Power of Rule and Government ftill given
to Judges in a Nation, and to Magiftrates in
a City, notwithftanding the unhappy Confe-
quences which may arife from the Abufe of
this Power. The Abufe of Authority does
not prove there is no fuch Authority : Even
fo in Churches, the Power may be abufed ;
yet furely, there muft be fome Perfons who
have Power and Authority, Rule and Go-
vernment, lodgtd in their Hands, even fince

the

Sect. V. Scripture is fJent. 69

the Days of Infpiration and extraordinary
Commiffion y for without it, every Society
will run into great Diforder and Confufion.
Pray what is this Rule or Power of Govern-
ment, which is granted to ordinary Ministers
in a Chriftian Church ; and wherein does it
confift, if not in appointing fuch Things as
Chrijl has left indifferent ?

To this I anfwer -, The Rule and Go-
vernment which is committed to ordinary
Minifters in the Church, fo far as I can un-
derftand it, feems to confift in thefe Things
following 5 (viz.) in going before the Peo-
ple, and leading the feveral Parts of their
Worfhip, and becoming their Example in
every Duty ; in teaching them the Principles
and Rules of their Religion ; the Know-
ledge, Profeffion, and Practice of thofe Doc-
trines and Duties, that Worfhip and Order,
which Reafon and natural Religion diftates,
and that which Chrifi himfelf has revealed,
fuper-added, and eftablifhed in his Word :
It confifts in exhorting, perfuading, and
charging the Hearers with Solemnity in the
Name and Authority of Chrijl, to comply
therewith ; in inftruding the People how to
apply thofe general Principles and Rules to
particular Cafes and Occurrences, and giving
them their beft Advice ; in preiiding in their
Affemblies, and particularly as to the Ad-
miffion and Excluiion of Members : It con-
fifts in watching over the Flock 5 in guarding

F 3 them

70 Reafon guides y where Sect. V.

them againft Errors and Dangers ; in ad-
monishing, and warning, and reproving, with
all Gravity and Authority, thofe who negled:
or oppcfe any of the Rules of Chriji. But I
cannot find where our blefled Lord has given
them any Power, or Pretence of Power, to im-
pofe on Confcience any fuch Advices of their
own, which neither Reafon nor Revelation
impdfe ; much lefs to impofe any of their
own Inventions of new Dodxines, or Du-
ties ; or fo much as their own peculiar Ex-
plications of the Words of Cbrijiy by their
own Authority. When our Saviour gave
Commiffion to his Difciples, or his Apoflles,
to preach the Gofpel to all Nations, it was in
this Manner : Go, teach them to obferve (not
whatfoever you fhall command, but) what-
fewer I have commanded you. Matt, xxviii. 20,
It is granted indeed, the Apoflles had Au-
thority to explain the Meaning of Ckriji to
the Churches by Infpiration • but even they
were not entrufted tp invent any new Doc-
trines or Laws of their own, and impofe
them upon Men.

And as thefe infpired Perfons have com^
municated to the Churches all that Chriji de-^
figned, we muft reft there. And fince
Chriji is the only Lord of his own Church,
whofe Wifdom is infallible, and whofe
Power and Authority are unqueftionable, it
is very unreasonable to fuppofe that he fhould
Jc^ye ftny Part of the Doctrines or Duties of

Chriftianity

Sect. V* Scripture is fiknt. < yi

Chriftianity to be invented, or impofed upou
his Churches, by Men, whofe beft Wif-
dom and Knowledge are weak, and fallible,
and uncertain • and their Authority fo doubt-
ful and questionable, or rather fo null and
void, as to any Inventions and Impofitions
of their own.

Alas, What wretched Work would fuch
a fuppofed Authority make in different
Churches, in the fame Age ? What Con-
tentions, and endlefs Confufions, would be
raifed among Christians ? What different and
contrary Opinions, and Ceremonies, and
Forms of Worfhip and Practice, would bs
impofed on diftindt Churches, and all called
by the Christian Name ? Has not the whole
Church of Chri/l Suffered infinite Damage by
thefe Pretences ?

What Mifchiefs, and Strifes, and Schifms,
would arife in the fame Churches, by the
different Sentiments and Injundtions of dif-
ferent Elders or Paftors in the fame Church ?
What eternal Innovations in Churches, as to
their Faith, Worfhip, and Practice, when
Pallors die fuccefhvely, and others, of differ-
ent Principles, come in their room ? Has not
the World fccn too much of this already, in
every Age of the Church ?

Obferve with what Zeal St. Panly the
greateSt of the Apoftles, exclaims againSt any
fuch Sort of Power, even in himfelf and his
Fellow-^Teachers. What is Paul, or what is.

Y 4 Apollos^

72 Rcafon guides, where Sect.V.

A polios*, or what is Cephas, or Peter, but
Servants, or Mini/tens, by whom ye were taught
to believe the fame Goipel, or the fame Re-
ligion and Inftitutions of Chrift. i Cor. i.
12. and iii. 5. We are far from being Lords
cf your Faith : We are only the Helpers of
ycur Joy. 2 Cor. 1. 24.

As for the leffer Things, which Chrijl
has not commanded, and which are neceffary
to be determined fome Way or other in a
Church, as in any other human Society ; fuch
as the Appointment of the Place and Hour
of meeting, the chufing a Prefident, the Me-
thod and Order of their religious Exercifes,
&c. Thefe muft be agreed, or at leaft con-
fented to, by the Society itfelf. A Judge in
a Court, or a Magiftrate in a City, has no
Power to make any new Law : His Bulinefs
is only to explain and apply in general the
Laws that are made, according to the ben: of
his Underftanding : And, after all, it is a
Jury of twelve Men, in our national Courts
of Juftice, that determines the Affair with
Regard to particular Things or Perfons. So
Ministers in the Church are not Lords or So-
vereigns in Cbrijf% Kingdom : They, in their
higheft Character, can be fuppofed to be fet
up but as Judges, to explain his Laws, and
apply them to rifing Occafions, and fhew
Men how to do all Things decently and orderly *y
but in many Cafes of Church- Affairs, it is the
People that muft actually apply them to par-
ticular

Sect. V. Scripture is Jilent. 73

ticular Perfons or Occurrences. Minifters
have not any Dominion given them, either
over our Faith or Practice.

It may be obferved alfo, that the Names
which are given to Minifters in Scripture,
do not lignify fovereign Rule and Authority :
Their Name is Minifters, or Servants, and
they are never called Lords, or Commanders,
but Leaders, Prefidents, Stewards, Shepherds,
Teachers, Riders, Overfeers, &c. all which
intimate a limited Authority, and not fu-
preme Power *.

But as many Writers among the "Puritans
and Nonconformifts have handled this Matter
abundantly in the laft Age, fo the Reverend
and Learned Bifhop Hoadley, in latter Years,
has happily laboured to guard this Preroga-
tive of Chriji to make Laws in his own
Church, from the Ufurpations of Men ; and
therefore I infift no further on this particular.

* Governments is the ftrongeft Word of Authority ufed
to denote any Office in the Christian Church, and that
is but one. / Cor. xii. 28. And feme learned Men are of
Opinion, this Name fignifies Deacons, whole Govern-
ment reached not to the Faith or Confcience, but they
diftributed and difpofed of the Money wifely, which the
Helps juft before mentioned, i, e. Men of Wealth and
Goodnefs, gave toward the Support of the Poor. See
Mr. Chandler s Comment, on Joel, P. 150. Or if thefe
Governments imply high Authority and Power, let it be
remembered, it is only mentioned as an Office in the
Days of Infpiration, and is joined with Jpo/t/es, Pro-
phets, Evangelifis, Gifts of Tongues^ &c.

v.

74 Reafon guides, where Sect. V,

V. Though the Scripture be filent about
the Extent of the Power of particular Eijkops

or Elders in a Church, yet fome may fay,
Does not the Light of Nature teach us, that
many grave and wife Perfons, the Bifhops
and Elders of many Churches, meeting to-
gether in a Synod, or folemn Council, may
join and make Laws, or Conftitutions, for
all the Churches under their Care ? And ar«
not the Churches bound to obey ?

Firft, I anfwer, It is granted, that the
Light of Nature would lead the wifefl Per-
fons fometimes to meet together for mutual
Advice and Counfel \ but I know not of any
natural or fcriptural Right, that Minifters,
joined in a Synod, have to make new Laws
for Christian Churches ; nor have fingle
Christians or Congregations, any Right or
Leave, much lefs any Obligation, to fubjefl:
themfelves and their Confciences to fuch a
Dominion of Men, in Things which nei-
ther Scripture nor Nature requires. It is the
ready Way, by Degrees, to put other Kings
into the Kingdom of Chrijl, who alone is
Sovereign in his Church. It is a dangerous
Thing for Chriftians to give up themfelves
to the Will of fallible Men by fuch a Sub-
jection -, and they will find, by woeful Ex-
perience, many Things, by Degrees, im-
pofed upon them, that will neither fuit with
their Conference or their Conveniency, with

their

Sect. V. Scripture is Jilent. 75

their own Inclination, or their faithful Sub-
jection to Chriji. What has been the Event
of this in all Ages may juftly be again ex-
pected, if the fame Experiment be made.

lanfwer, 2dly, If this were once allowed,
may not thefe Minifters, thus met together
in one Nation, upon the fame Principle, de-
pute fome of their Number to join with fuch
Sort of Deputation of Chriftian Minifters in
other Nations, till at laft they devolve all their
Power upon one fmall Affembly or general
Council, or upon one fingle Perfon, who may
be deputed or appointed to determine for them
all ? If thefe Sort of Deputations carry any au-
thentick Power with them, to make Laws for
Confcience, they may be carried on as far as
an univerfal Council, or a Pope, before they
flop, and we are at Rome e're we are aware.

You will reply, perhaps, Is there not fome
Encouragement given to the Government of
the Church by Affemblies, Councils, Convo-
cations, or Synods of Bifhops or Elders, in
that famous Chapter, ABs xv. where they
met about that great Queftion, Whether the
Heathen Converts Jhould be circumcifed or no ?

But the Anfwer to this is very eafy : This
was not a Council of Elders or Bifhops, for
here are the Brethren of the Church at Jen
rufalem joined together with the Apoftles
and Elders ; and befides, that Affembly had
fo much of the extraordinary Gifts of the
Spirit of God in them, that they could juftly

fro-

J 6 Re of on guides, where Sect. V.

pronounce, It feemed good to the Holy Ghojl
and to us, to lay upon you ?io greater Burthen,
&c. Now when Perfons divinely infpired,
as thole Apoftles and Elders, and many of
the Brethren were, mail meet together for
fuch a Purpofe, I have nothing to fay againffc
their Determinations. But let Minifters in
their Councils, in later Ages, take Heed how
they affume Lordmip over Confcience, till
they are furniihed with fuch Gifts, and can
make fuch a divine Commiffion appear, as
will warrant them to fay, It appeared good to
the Holy Ghojl and to us, to appoint fo and fo.

Perhaps it will be replied here, The Apo-
ftles and infpired Perfons knew what was the
Chriftians Duty before, and could have deter-
mined this Quejlion by their extraordinary
Gifts, without convening in a Council or Sy-
nod ; but probably the Providence of God fo
ordered it, that even infpired Apoftles mould
meet, and debate this Point in a Synod, on
Purpofe to teach all fucceeding Churches
what is to be done in fuch a Cafe, and to
mew how their Difficulties and Controverfies
mould be authoritatively determined by Sy-
nods, even to the End of the World.

Anf. i. And I have as much Right to fay,
Perhaps the Apoftles Peter and James, i^c. did
not know this Matter fo well before, and
therefore could not have determined tbis^uejlitm
without convening in a Council ; for their
divine Revelations of many particular Thir. .

were

Sect. V. Scripture is filent. 77

were made to them not all at once, in the Days
of Pentecojl, when the Holy Spirit came
upon them ; but this was done by De-
grees, and at particular Seafons, as die Oc-
cafions of Chriftianity and the Churches re-
quired it. Peter did not know that he muft
preach the Gofpel to the Heathens feveral Years
after that Day of Pentecoft, when the Holy
Spirit fell upon them in cloven Tongues, till
a Villon from Heaven taught it him, when
Cornelius was directed by an Angel to fend
Meffengers to call him to Ccefarea. And it
is probable, God ordained this Council to be
called, not only to teach the Church at *Jeru-
falem, as well as the Apoftles, a full Anfwer
to the Queftion in Difpute, but to render the
unanimous Direction and Appointment of fo
many infpired Perfons more publick, more
weighty, and efficacious, than the Voice of
a fingle Apoftle would have been in fo im-
portant a Cafe of Controverfy between the
Jewijh and Gentile Converts'.

Anj\ 2 . 1 will allow that Providence, per-
haps, might appoint this Council of wife and
knowing Men at Jerufalem to be convened,
to teach the following Churches and Ages
what they fhould do in Cafes of Doubt
and Difficulty ; i. e. that they fhould meet
together, and advife with one another, and
debate Matters freely and fincerely, according
to that great Rule of human Prudence which
Solomon alfo teaches us 5 In the Multitude of

Counfellors

7 8 Reafon guides, 'Where Sect.V.

Counfellors there is Safety. And great Defe-
rence fhould be paid to the Advice of many
aged, learned, and pious Men, met in Coun-
cil. But if no infpired Men are among
them, they can only draw up their Conclu-
fion thus -, It feemedgood to us (fallible Men)
to give our Opinion or Advice Jo or Jo ; but
not to determine abfolutely for other Perfons,
and make Rules to bind the Confciences of
others, unlefs they could add, It feemed good
to the Holy Spirit alfo, as well as unto us ; for
if the Vote of a Council of fallible Men
could bind us, why fhould not the Council
of Trent, or any other Councils, bind us to
all their Antichriflian Decrees ? The beft
conflituted Church or Council may in Time
grow degenerate, and if they have fuch Au-
thority given them, they may make Heathen-
if? or Hellifh Decrees, and bind them on the
Confciences of Men.

And yet further, in the third Place, I add,
If this Decree at Jerufalem had not been the
Direction and Determination of the Holy
Spirit, by the Lips of infpired Men, why
fhould the Churches at Antioch, Syria, and
Cilicia [Acts xv. 23.) fubmit to a Vote or
Opinion of the Church at Jerufalem, any
more than the Church at Jerufalem fhould
fubmit to an Opinion of the Church at Co-
rinth, or Rome, or Antioch ? What was
done at Jerufalem by infpired Men once, on
an extraordinary Occafion, cannot be made a

binding

Sect. V. Scripture is filent. 79

binding Example or Rule, for the Determi-
nation of Conlcience in all following Times,
and in ordinary Church-Affairs, where no
infpired Perfons are preient ; for by this Pre-
cedent, one Church would have Power given
it to determine for another; which I know
no Church pretends to, but that of Rome.

And finally, It is plain, if this Scripture
give Authority to uninfpired Men in ordinary
Cafes, it gives this Dominion to the "whole
Church at Jerufalem, and not to the Bifhops
or Elders only ; for this was not a Council
made up of the Elders, Bifhops, or Reprefenta-
tives of the Churches of Jerufalem, Antioch,
Syria, zndCilicia, but of the Apoftles, Elders,
and Brethren of the Church ztjerufalem ; and
yet they authoritatively determined the Cafe
for the Churches of the Gentiles, which they
fhould never have done, if there had been no
Apoftles or infpired Perfons there.

Whatfoever therefore the Church at Jeru-
falem determined as a Duty for the Gentile
Churches to praclife in a dubious Cafe, be-
caufe it had Apoftles, and many infpired
Perfons in it, can be no fufficient Authority
for Synods, Convocations, or Councils of
Bifhops or Elders of modern Churches, to
determine other dubious Cafes, for their own
or other Congregations, and bind their Con-
fciences to any Point of Faith or Practice
merely by their Authority, when they have
no infpired Perfons among them. But I only

glance

80 Reafon guides, where Se c t. V.

glance at thefe Things, and will not enter
into a Debate about them at prefent.

VI. Though Baptifm and the Lord's Sup-
per are Ceremonies of divine Inftitution, yet
is not the New Tejiament in a great Meafure
iilent as to the Perfons who fhall celebrate
them ?

I an/wery The Scripture acquaints us, that
the Commifiion to baptize was plainly given
here to thofe who were appointed to teach
the Nations. Matth. xxviii. 20. And the Light
of Nature fhews us, that thofe Perfons who
are furnifhed with Talents, and chofen, and
called, and folemnly appointed to preach the
Gofpel to Men, to offer up their Prayers and
Praifes to God, and to lead the Worfhip in
Churches, are certainly, in the Nature of
Things, the moft proper Perfons to admini-
fter or celebrate fuch Rites or Ordinances, as
iliould be attended with the Word and Pray-
er ; for by the Word and Prayer is every Thing
fanftified to its proper Purpofes in the King-
dom of Chrijl.

And yet, if no Minifters, Elders, or Bi-
fhops, are near at Hand, nor the Miniftra-
tions of any fuch are to be obtained, without
iinful Compliances, perhaps it may be better
that fome private Member of that Congre-
gation, if fufficiently furnifhed with proper
Gifts, fhould be deputed or defired by the
Church, to perform thefe Solemnities once or

twice,

Sect. V. Scripture is Ji/ent. 8 i

tWice, than that thefe Inftitutions of Chrtft^
which are fo plain and exprefs, fhould be
omitted for a long Time together, merely on
Account of doubtful Difputables. Chriji
has moft exprefsly commanded this Duty ;
but who fliall adminiftef this Ordinance, and
how Minifters fhould be ordained, is much
more obfcure. If a Congregation want a
regular Minifter, yet the Church mould
afiemble for Prayer ; and Exhortation or
teaching, by reading or preaching, fhould
not be utterly neglefted : Why then mould
they neglefl: the Lord's Supper ? If a neigh-
bouring Minifter cannot conveniently be ob-
tained, may not a Brother of the Congrega-
tion, who has competent Abilities, be de-
fired to pray, or to read a Sermon, or to ex-»
hort, rather than the Church be without any
publick Wormip, or fpend their Lord's-Days
at Home, and that for Weeks or Months
together, for a confiderable Time ? And
.may not a Perfon thus qualified, if no Mi-
nifter be within Reach, be deputed, or called
by the Church, to break Bread to them, ra-
ther than live without obeying the exprefs
Commands of a dying Saviour.

Now I have ventured fo far in giving my
Opinion here, I may the more confidently
add, that this fhould not be pra&ifed on
every little common Occafion, left great In-
conveniences arife thereby: And for this Rea-
fon, every deftitute Church fhould furnifh

G them-

82 Reafoti guides, where, &c. Sect. V.

themfelves, as foon as may be, with a Paftor
or Minifter of their own, to go before them,
and, in a regular Manner, celebrate thefe di-
vine Rites of Chriftianity, which ought not
to be long negle&ed.

Some other Cafes might be mentioned,
which may fall out in a Chriftian Church,
wherein we can find no plain Direction or
Example in Scripture ; and then Reafon and
Prudence muft dired: us : Where Revelation
is lilent, Reafon is our Guide,

SECT.

SECT. VI.

Chrijiian Churches formed like Civil
Societies^ upon the plain Nature
and Reafon of Things.

E R M I T me here to give a lit-
tle Specimen, by Way of Simi-
litude, how naturally a Chriji-
ian Church is formed, when we
fuppofe there are feveral Chrift-
ians within the Reach and Knowledge of one
another, in this linful World. It is raifed in
the fame Manner as any other civil Society
may be formed among Men, efpecially
among feveral Natives of one Country meet-
ing together in a foreign Land : And while I
am reprefenting their Procedure, you may
carry your Thoughts of the Formation and
Conftitution of a Chriftian Church along
with you in the Simile, and apply it all the
Way.

Suppofe three or four Englijhmen, who
have their Relidence in a City of China, hap-
pen to meet one another, and by Conversa-
tion, rinding that they fpeak the fame Lan-

G 2 guage,

84 Churches formed on Sect. VI.

guage, they make it known to each other,
that they are Natives of the fame Country ;
they all profefs Allegiance to the fame King,
George the Second ; and, though they fojourn
for a Seafon in a foreign Land, and are en-
gaged in many fecular Affairs there, yet they
declare their Refolution to behave as becomes
Englifimen, while they are waiting for a
Call from theii Sovereign to return Home.
They hereupon agree to meet once a Week,
in Order to converfe about the Affairs of their
own Nation, to learn fome Ty dings from it,
to pay fome fpecial Honours to their abfent
King, to learn further Notices of his Will,
and to prepare for their Return Homeward.

The Day which they appoint for their
Affembly, is the Day of the Accemon of
their King to the Throne, in its weekly
Return : The Place is alfo agreed among
them, fuch as may be convenient for their
frequent Attendance.

Other Englishmen, who are in that City,
hearing of this Society, come to their Affem-
bly, one after another, and defire Acquaint-
ance with their Countrymen and Brethren :
They make it appear, that they are Na-
tives of the fame Land, that they own the
fame Sovereign, tfrat they are doing his Will,
and preparing to return Home at his Or-
ders : And, in the mean Time, they defire
the Privilege of being admitted into their
Society. Upon fuch a Profeffion, and. by

the

Sect. VI. the Reafon of Things, 85

the Approbation of the Society, they are
received into this Engltjh Fellowship with
Pleafure.

Now it is not to be fuppofed, that every
one of them is capable of taking proper
Care of the beft Interefls of this Society,
nor of fpeaking in an inftrudtive and pro-
fitable Manner concerning the Things that
relate to their native Country, their Laws,
and Rules of Conduit ; their King, and their
common Defign of a Return. They agree
therefore to chufe one Perfon amongft them,
who mail devote himfelf to this Work, fliall
ftudy the Laws of their Country, the Rules
of the proper Behaviour of Englijhmeny and
the Mind and Will of their King : One who
fliall prefent their common Allegiance to
their Sovereign, in frequent Addrefies fent
to England, and mall ipend an Hour or two
every Week, in fetting before them what Ho-
nours they owe to the King of 'England \ what
are the Bleffings of their native Home, what
are their Duties in a foreign Land, what
Dangers they are expofed to among the Hea-
then Chinefe, and how they may beft avoid
them ; what are the Enjoyments they exped:
at their Return, and the beft Methods of
Preparation for it. This Man accepts the
Office, and by a folemn Vow of Allegiance
to the King, and Faithful nefs to his Country-
men in this Truft, he enters upon his
Office,

G 3 Befides

8 6 Churches formed on S e c t . VL

Befides this, once in a Month, fuppofe
they meet together, according to an Ap-
pointment of their Prince, to eat a Morfel
of Bread, and drink a Glafs of Wine toge-
ther, in Memory of fome great Benefit which
the whole Nation of England received by a
difficult and bloody Enterprize of the King's
Son, when, in former Years, he took a
Voyage from England to China \ and they
keep up this Feaft in Honour to his Name,
wherein the Provifions, after a fhort Speech,
are diftributed to every Member of the So-
ciety, by the Perfon whom they have ap-
pointed to inftru£t them in EngUJh Affairs.

Now becaufe this Man fpends a great Part
of his Time in Letters or Difpatches to Eng-
land, and in the Study of EngUJh Affairs, that
he may the better entertain the Affembly of
his Brethren at their folemn weekly Meet-
ings, the Community agree to releafe him
from the fecular Bufineffes of Life, and join
their Liberality to maintain him with Ho-
nour.

But here let it be obferved, that though
they pay fo much Refpe£t to the Perfon
whom they chufe to be their InftruCtor, and
to go befpre them in the Honours due to their
King, yet they do not intruft him to invent
any new Ceremony to teftify their Allegi-
ance, nor to impofe on them any new Law
or Cuftom, but what he can find prefcribed
among the Laws of their Nation, and Ap-
pointments

Sect. VI. the Reafon of Things. 87

pointments of the King, or of his Embaffa-
dors to China, in thefe Matters indeed, he
may require Obedience in the Name of their
King ; but in all other Things he mull aft
according to the Agreement or Opinion of
the Society j which mud: be teftified by the
Vote of the major Part.

Among this Community, fome happen to
be aged, or fick, or difabled for Work ; or
they are fallen into Poverty, and their Cir-
cumftances are funk in the World, notwith-
standing their Diligence and Labor : Thefe
are not capable of maintaining themfelves ;
the Society therefore chearfully contribute
toward their Support : And they entruft two
or three Perfons with this Money, and defire
them to take Care that the Table of the Poor
be fupplied. They entruft alfo with thefe
Perfons what Money they colled for the
honourable Maintenance of their Teacher ;
and defire them to take Care, that every
Thing neceffary toward their weekly Meet-
ings at a certain Time, and at a convenient
Place, be provided at their publick Charge.
They go on in this Manner with much Com-
fort and mutual Affiftance, in every Thing
that relates to their Welfare in a foreign Land;
and rejoice in their Hope to meet one Day in
England.

And as they are ever adding to their Society
by admitting new Members, upon their cre-
dible Profeffion and Appearance to be true

G 4 Britons*

8 8 Churches firmed on Sect. VI,

Britons, in the Room of fuch as are yearly
called Home 3 fo if any among them prove
to be falfe and infincere, and are guilty of
Crimes highly difgraceful to their Profeffion
cf being Natives of England, and their Alle-
giance to their King, they have no other Pu-
nimment for them befides that they are cut
off from the Society, and forbid to enjoy the
Privileges thereof any longer.

Now it is fo very eafy to apply thefeTranf-
actions of EngUJhmen in China to the Affairs
of a Chrifrian Church, that I hardly need dis-
play the Parallel. Chrijiians profefs to be
Natives of Heaven, to be born from above :
They fojourn for a Seafon in the World as
in a foreign Land, till their Father and King
iummons them Home. They fpeak the
Language of the Gofpel, or of the Kingdom
of Heaven, and underftand it ; and they
know each other hereby : They agree to
meet together to worfhip their King, and
pay Allegiance to him ; to learn more of his
Will, and feek his Favour. The Day of
their folemn AiTemblies is the Day of
the Refurrecftion of Chrijl, the Son of
God? and their Lord. When they do
fpecial Honours to him, they eat Bread and
drink Wine, to folemnize the Memory of
their Deliverance from Sin and Hell, when
he was fent into the World to die for them.
Then, by calling away their Hearts from
this World, and converting about heavenly

Things^

Sect. VI. the Reafon of Things. 89

Things, they are continually preparing for
their Return Home. They choofe one or
more Teachers, Paftors, or Bifhops, to in-
ftruft them in their Duty, and to offer up
their common Addrefles to God, in the Name
of Chrijl, to put them in Mind of the
Things of Heaven, and to walk before them
in exemplary Holinefs. They choofe Dea-
cons to relieve the Poor, out of their publick
Liberality, as well as to take Care that their
Paftors or Teachers be maintained. They
receive in new Members who are worthy,
upon their Profeffion , and they caft out
thofe that are difhonourable. They walk
onward in this Way toward the heavenly
State ; and wait the Summons from on high,
to call them thither by Death and the Re^
furredtion,

SECT.

SECT. VIL

The fever al Advantages of fuch a
Churchy or Chrijlian Society.

O natural a Scheme of focial
$&) Religion as this, does not

§&. S IPe neec* ^on§ an^ exPre^s Forms
>S^3pN*?Q of Inftitution, after the great
3&£^ySz^ Doftrines and Duties of the
ChrifHan Faith and Life are plainly revealed
and received. All that is found in the New
Teftament relating to Chrijlian Churches, fo
happily correfponds with thefe Dictates of
the Light of Nature, and the Affairs of the
Civil Life, that it has made thefe Rules much
more plain, and eafy, and practicable, than
thofe of the Jewifv Religion, or perhaps of
any other Religion, that pretends to divine
Revelation. This Scheme is built on the
eternal Reafons and Relations of Things, as
well as the Word of God. The particular
pofitive Prescriptions relating to Chriftian
Churches are but few, while the general
Duties of Chriftian Fellowfhip are fuch as
the Light of Nature and Reafon feem to

diftate

Sect. VII. The Advantages of \ &c. 91

dictate to all Societies whatfoever. It is the
evil Mixture of the needlefs and fanciful In-
ventions of Men, together with the plain and
common Dictates of Nature and Scripture,
and the Impofitions of thefe Inventions on
Confcience, which hath done fo much In-
jury to Chriftianity, defaced its Beauty, and
tarnifhed its Honours.

II. This Scheme is perfe&ly confiftent with
every Form and Kind of civil Government,
whether it be a Kingdom, a Senate, or a
Republick. As it does not mingle itfelf with
the Interefts of this World, nor aflume to
itfelf any civil or coercive Power, fo it can
make no Head againft the Governors of the
Country ; for its Power is of another Kind,
and reaches but to one fingle Society of
Chriftians : Nor are they combined by any
Law of Chrift, in fuch united Multitudes,
under one common vifible Head, as to make
themfelves dangerous to any State. What-
foever hath been done in the World by Men
profeffing Chriftianity, in a Way of Refift-
anceto lawful Governors, or rebellious againfl:
them, hath never been done by them as
Churches of Chrijl, formed upon the Model
I have laid down.

III. This Form of a Chrijlian Church al-
lows to all its Members the moft perfect Li-
berty of Men and Chriftians. It is incon-

fiftent

y% The Advantages of a Sect. VII.

fiftent with Perfecution for Confcience-fake -y
for it leaves all civil Rewards and Prefer-
ments, Penalties and Puniihments, to King-
doms, and States, and the Governors of this
World. It pretends to no Power over Con-
ference, to compel Men to Obedience ; no
Prifons, no Axes, Fire, nor Sword. It gives
its Minifters Power and Authority to com-
mand nothing but what is found in the Bi-
ble : All other Things muft be determined
by the Confent of the People, who are fup-
poled to be led by common Prudence, by
the neceffary Reafons of Things, and by a
Vote of the major Part of the Society. But
if in any of thefe Things, particular Per-
fons, after all proper Enquiries, cannot agree
with the major Part, they may make their
Remonftrances, and be difmiffed, if they
cannot continue there with tolerable Satis-
faction ; or they may withdraw to another
Congregation, if they are aggrieved, and the
Society refufe to difmifs them.

I confefs, thofe Chriftians who differ from
the major Part of the Congregation ihould
ferioufly examine themfelves, whether their
Difagreement doth not arife from any Pique>
or Prejudice, or worldly Intereft, or Hu^
mour, or obftinate Self-will ■ and, in fome
Particulars, they fliould deny themfelves,
rather than divide themfelves from a Society
whofe Communion they have long enjoyed :
More efpecially, they ihould take Heed of

this

Sect. VII. Chriftian Society. 93

this in the Country, where they have not
Conveniency of holding Communion with
other Chriftian Societies. And even where
they have fuch Opportunities and Conve-
niences, Perfons fhould not indulge a fickle
Humour, nor run wandering about from
Place to Place, and fluttering from one
Church to another, upon every little
Difference. But after all, it muft be acknow-
leged, there may be feveral juft and reafon-
able Grounds for particular Chriftians to fe-
parate from a Society, from which they dif-
fer in fome Sentiments or TranfacSions,
though they ftill continue to acknowledge
them to be a true Church of Chrifi. Such
a Liberty as this muft be ftill maintained ; for
Chriftian Churches muft have all voluntary
Members, and not be turned into Prifons.

If any Perfon fins fo grofly againft the
plain Rules of the Gofpel, or the Laws of
God or Chrift, as to appear to renounce the
Characters of a Chriftian, the Church hath
Power only to renounce fuch a Perfon, and
difclaim all Chriftian Fellowfhip with him,
and to turn him into the World, which
is the Kingdom of Satan, till he repent : But
they have no Authority to hurt his Life or
Limbs ; to touch a Hair of his Head, nor
a Penny of his Money, by Way of Punifh-
ment.

IV. By

94 ^ Advantages of a Sect. VII,

IV. By fuch Sort of Churches as thefe
Chriftianity is more eafily maintained in An-
gle and -fecret Affemblies, if the Powers of
this World favour them not -, for there is no
Need of large Multitudes affembling toge-
ther for any Ordinances of Worfhip, or for
Difcipline ; no Need of any fuch publick
Appearances or Tranfadtions, as may give
any unneceffary Umbrage or Sufpicioa to
perfecuting Enemies : There is no Need of
Councils and Synods of Minifters of diftant
Cities, to meet together to make Laws for
the Church, or to redtify Diforders there :
Nor is there any Need to travel over large
Counties or DiocefTes, to fetch a rightful Or-
dination of a Minifter for any Church ; much
lefs to take a Journey to Rome, if all the Mi-
nifters in a Nation were dead, or departed
frorn the Faith. If the whole Society, which
was wont to meet together, cannot do it
under a perfecuting Prince, for fear of ex-
poring themfelves to publick Injury, they
may affemble in fmaller Parties, and their
Preachers may teach, and pray, and admini->
fter all Ordinances among them, as it was
often done in the primitive Times, main-
taining their Chriftian Fellowfhip by fecret
Meetings : And they may all be called little
Churches, in the Houfe. By fuch fingle Con-
gregations, larger or fmaller, was the whole
Church ofChrift in the World continued and
increafed, the firft two or three hundred

Years,

Sect, VII. Chriftian Society. gf

Years, whensoever the Powers of this World
took it into their Heads to perfecute and de-
stroy the Profeffors of the Chriftian Faith.

Perhaps it may be objected here, Would
it not be a much more fubftantial and pow-
erful Way of maintaining Chriftian Churches,
if thefe fingle Congregations, by Vertue of
their Minifters or Elders, were combined
together in fome facred Bond of Union, that
might make a confiderable Body of People
under fuch Heads or Leaders, or under one
fupreme Head, who might better defend
them againft the Invafion of their Rites by
any fecular Powers or perfecuting Princes?

To this I anfwer, that Churches of Chrift
confidered as fuch, have no fecular Power
in themfelves, nor authority to make any
Efforts againft fecular Powers: But when Men
become Chrijlians, or Members of Churches,
they do not diveft themfelves of any fecular
or civil Rights or Powers which they had
before: And therefore when natural or ci-
vil Liberties are unjuftly and cruelly inva-
ded by any of the Men of this World, they
by the Laws of Nature have a juft Right, as
Men, to defend themfelves ; and no ecclefi-
aftical Combinations can give them any fur-
ther Right or Power than what they have as
Men : And this belongs to them ftill, what-
foever Religion they profefs, whether na-
tural or revealed, whether Pagan, Mahome-
tan, or Chriftian. A ProfeiTor of every Re-
ligion

96 "The Advantages of a Sect. VII*

ligion has a Right to be protected by the Go-
vernment as long as he maintains his Alle-
giance to the Governors, and does no In-
jury to the State. But if Governors will not
protect him, but will give him up to the
Fury of Perfecutors, he has certainly a
civil Right to defend himfelf and his Friends
againft all AlTaults and Injuries.

V. Mifcarriages in the Government, of
Condud: of fuch a Church as I have de-
fcribed, are lefs dangerous to Chriftianity •
becaufe they affe6t but one fingle Congre-
gation, they reach but to one Society. Thofe
ecclefiaftical Governments which include
vaft Numbers and Multitudes combined un-
der one or more fpiritual Heads or Rulers,
if there be any Mifrule and Con fufion brought
in among them, it involves Multitudes in
the Mifchief of it, and fometimes fhakes or
deftroys whole Nations. But if a Govern*
ment which is included within one fingle
Congregation be never fo much divided by
Contentions, and fall into the greateft Con-
fufions, the Mifchief is not of fo large an
Extent, nor can it have fo fatal and dreadful
Confequences. If the Congregation itfelf
fhould be actually diffolved by thefe Consti-
tutions, the particular Members of it may
depart and join themfelves to other Congre*
gations within their Reach or Neighbour*
hood, who are neareft of their own Opi-
nion,

Sect. VII. Chriftian Society, 97

nion, and walk with them in a religious and
peaceful Fellowfhip, which they could not
well do before, becaule of fuch different O-
pinions and divided Spirits.

VI. Such fingle Societies or Churches fo
conftituted are molt happily fuited to main-
tain and carry on the great Purpofes and De-
figns of the Gofpel, for the Converlion of
Sinners, and the Edification of true Chrifti-
ans. Of this Matter fee the learned Dr.
Owen's Enquiry into the Original of Church-
es. Chap. VI. Pag! 119. See alfo Sermons
at Berry-ftreet^ Serm. 49.

Upon the Whole, whenfoever it mall ap-
pear that any other Form of a Chriftian
Church is more happily fuited to the Edifi-
cation and Peace of Chriftians, to the Pre-
fervation of Chriftian Liberty, and to fecure
the fpiritual Honours which belong to Chrijl
in his Churches, and at the fame Time ap-
pears to have more Countenance from the
New Teftament than this, I fhall be glad
to relinguifh this Set of Sentiments, and
with Pleafure exchange it for a better. That
is certainly the beft Form of a Chriftian
Church, whereby Truth, Peace and Holi-
nefs may be moft happily promoted and fe-
cured.

H SECT.

SECT. VIIL

Of the Power of Churches to appoint
holy Things or AElions.

Queft,

HETHER aChriJlianChurch
may not appoint or determine
Circumftances and Ceremo-
nies of Worjhip and Order \
which are left undetermined hi the New Te-
Jiament, and require them to be obferved ?

Anfw. In the Primitive Churches there were
extraordinary Gifts andPowers communicated
to them: There were Apoftles, Evangelifts
and infpired Leaders and Guides ; but fince
thefe extraordinary Gifts and Powers are
ceafed, Reafon and Scripture are our only
Rules. It is upon this Foot every Chriftian
Church, or every fingle Society of Chrifli-
ans, receiving one another in the Lord, as St.
Paul fpeaks, that is, agreeing to wor-
ship and walk together according to the
Faith and Order of the Gofpel, when it is
furnifhed with its proper Officers, i. e. a
Bifhop, or Bifhops and Deacons, is the

higheft

Sect. VIII. Have Churches Power , &c. 99

higheft ecclefiaftical Power that I know of
in this World, which has plain Evidence
and Support in the Word of God, or the
neceflary Reafon of Things. Yet I cannot
find that either the Light of Reafon or
Scripture has given fuch a Church, or its
Officers, any Authority to invent and ufe, to
appoint and command new Ceremonies of
divine Worfhip in any Cafe : Nor has it a
Right to impofe on the Confciences of Men
any fuch felf-invented Modes or Circum-
ftances of Worfhip, fo as to make them
holy Things, or to oblige any fingle Chriftian
to comply therewith.

But to fpeak a little more particularly
to this Matter. We mufl diftinguifh be-
tween the religions Ceremonies cf JVorfiip,
and the meer natural Circumjlances of the
Performance of it.

Natural Circumjlances are fuch as are ne-
ceflary, or at leaft highly expedient, for the
Performance of Acts of Worfhip, confidered
meerly as natural Aftions, and abftracted
from their religious Defign. Such are Time,
Place, Habit, Gefture, &c. for no natural
Action can be put forth but it mufl: be in
fome Time, in fome Place, in fome Pofture
of Body ; nor can any Tranfaftion in a pub-
lick Society be conveniently performed with-
out fome fort of Garments, without a com-
modious Place and feafonable Hours for af-
fembling : Thefe in their own Nature are

H 2 properly

loo Have Churches Power Sect. VIII.

properly no Parts of Worfhip or Religion,
but Circumjlances belonging to thofe Actions
confidered meerly as natural, and as the Ac-
tions of natural and fociable Creatures.

Among thefe natural Circumjlances of
Actions in focial Worfhip, fome are necejja-
ry to be determined one certain Wayy and others
are not Jo.

The Circumjlances necejfary to be determi-
ned one certain Way^ are the Time and Place,
the Language, and fomething of the Manner
or Order of the religious Actions, &c.

Now where thefe are not determined by
God himfelf, it is granted they muft be de-
termined by every worfhipping Society for
themfelves ; for they muft agree what Hour
to meet together, what Place to meet in,
what Language * fhall be ufed in the Wor-
fhip, whether they fhall begin or end the
Worfhip with the Lord's Supper, or with a
Pfalm or Song, who mall minifter in holy
Things : Whether there fhall be any Re-
fponfes of the Congregation to the Words of
him that officiates in Prayer, or whether
Amen fhall be pronounced aloud, or whe-
ther a filent AfTent be fufficient. Where
God hath not determined thefe Things, I

* Always excepting thofe primitive Times, when
various Languages were ufed as an extraordinary Con-
firmation of the Gofpel of Chrijl. But in ordinary
Seafons of Worfhip the AlTembly muft know and agree
before Hand, that it muft be performed in a Language
which they underftand.

do

Sect. VIII. To appoint holy Things ? i o i
do not find that he hath ever given Autho-
rity to any Perfon to determine thefe for
other Perfons, or any Society of Men to de-
termine them for other Societies ; but they
muft be determined by an Agreement or
Vote of every Society for itfelf. As in feve-
ral of thefe Things there muft be a Concur-
rence or Agreement to make any folemn
and conftant Meetings and Tranfactions of a
civil Society, peaceful and ufeful, regular
and orderly, fo are the fame Things needful
to be agreed upon in a Chrijlian Church to
render the Worfhip of every fingle Society
practicable and edifying, harmonious, agree-
able, and decent.

And iince thefe Things are neceffary to be
determined one Way^ if fome few Perfons
in the Society will not confent to the Agree-
ment of the major Part of them, they muft
depart and join themfelves to fome other
Society which is more for their Convenien-
cy. Such are the various Tempers, En-
gagements, Sentiments, Inclinations and
Conveniences of different Perfons, that
there would be a great Bar put upon the
frequent Meetings of any large Society for
any civil or religious Purpofes, if they muft
not meet and tranfadt any Affairs till every
fingle Perfon be perfectly pleafed. If there-
fore the minor Part cannot, or will not con-
fent to what the Bulk of the Society agree
upon, here is no Impofitlon upon' their
H 3 Confci-

102 Have Churches Power Sect. VIII,

Confciences, while they are allowed to join
themfelves with other Societies, civil or re-
ligious, where thefe necefiary and difputed
Circumftances are agreed and practiced more
according to their Mind.

The Circumftances which are not necef-
fary to be determined one Way\ are the Pof-
tures or Geflures of the Body, the Gar-
ments of the Preacher, or of him that prays,
of Singers or Hearers, &c . and thefe every
Perfon may determine for himfelf : Some
may have a blue Garment, while others have
red or brown, black or white -, fome may
wear a long Coat, others a fhort one ; fome
may ftand in Prayer, others kneel if they
will; fome may chufe to ftand in fing-
ing or Preaching, while others may chufe
to fit in the fame Society.

I muft confefs there feems to be fome-*
thing of a natural Decency in the Unifor-
mity of fome of. thefe Circumftances, efpe-
cially that of Gefture, in one and the fame
Congregation, in fome particular Parts of
Worfhip, as (landing in Prayer, &c. but no
fuch Neceffity of fuch a Uniformity as to
give Power to any Perfon or Society to de-
termine for every fingle Worfhipper, and
oblige him to obey.

If any whole Church, or a Multitude of
Churches in a Nation will chufe to agree in
any particular Praftice, it is well ; or if they
can perfuade every Perfon to confent to the

fame;

Sect. VIII. To appoint holy Things ? 103

fame: But if fomePerfons will prefume to de-
termine allthefe Circumftances oneWay, and
will impofe them upon their Fellow-Chri-
ftians by a pretended Authority, they go
beyond the Bounds that either the Light of
Nature or Scripture allows, and affume fuch
a Power over the Confciences of Men as I
cannot find the Chapter and Verfe where it
was given them; for thefe Circumftances
being left indifferent in themfelves, in the
Nature of Things, and in Scripture, they
are not necejfary to be determined one Way for
a whole Society, and much lefs fhould all
this Society be obliged in Confcience to com-
ply with fuch an Impofition.

Having given fuch an Account of the na-
tural Circumftances of focial Worfhip, let us
enquire what are religious Ceremonies.

Religious Ceremonies are either real AB ions ^
or Modes and Circumftances of Action by
which fome fpecial Honour is defigned to
be paid to God, and therefore God alone
can inftitute them, who alone can determine
what jfhall be honourable to himfelf. Thefe
have generally a Signification of fomething
inward and invifible annexed to them : But
whether we can learn what they fignify or
no, ftill there is a Holinefs and a Neceffity
placed in them by the divine Appointment ;
and therefore Man cannot appoint them, nor
add to them, becaufe he cannot put Holi-
nefs into any Thing, nor make any Thing

H 4 holy

i o 6 Have Churches Power Se c t . VIII.

an Authority to impofe Things which ought
to be left indifferent.

Surely the fourteenth Chapter to the Ro-
mans lays a Foundation for this Chriftian
Liberty, and forbids to impofe on Confci-
ence the Obfervation of Meats or Days, and
in general all Impofitions of this Kind. The
Apoftle, while he handles this Subjed:, had
no Order to impofe or forbid thefe Practices
on the Romans, to whom he wrote. He
leaves every Man to ufe his own Liberty in
the Gofpel, nor be int angled with any frefh
Yokes of Bondage 5 fuppoiing always that the
Light of Nature and common Reafon will
keep all fober Chriftians within the Bounds
of human Decency, common Prudence and
Civility; and that a Preference be given to
fuch Modes, and Geftures, and Seafons,
which feem to be patronized by the Exam-
ples mentioned in Scripture.

The Cuftom alfo of the holieft and pureft
Churches may have fome Influence to dired:
our Practice, in fuch Affairs of fmall Im-
portance where we cannot find any other
Rule of Determination, either from the Light
of Nature or Scripture. The Apoftle Raul
feems to give this Advice to the Corinthians
in the Bufinefs of wearing the hair long or
fort, 1 Cor. xi. For after he had offered
fome Reafon on one fide from the meer
Light of Nature and Decency, he adds,
Ver. 1 6. that if any Man feem to be contentious,

i. e.

Sect. VIII. To appoint holy Things? 107

i. e, be not fatisfied with my Arguments and
periift in contending about this Matter, we
have nofuch Cujioms, nor the Churches of God:
i. e. Let him be determined by the Cuftom
of us the Apoftles, and of other Chriftian
Churches -, let him not affed: a Singularity
in Things of lefs Moment, nor give Offence
to the Generality of the moft ferious and pi-
ous Profeffors of the fame Faith in fuch lit-
tle Things as thefe are.

But if any Man, or any Society of Men,
fhall affume fo much to themfelves, as to
pretend a divine Authority to confine other
Churches and Chriftians to a moft exquifite
Uniformity in every Punctilio that relates to
Religion and Circumftances of Worfhip,
even in Things which God has not appoint-
ed, they throw us back again into a fort of
Judaifmy and make and impofe new Yokes
of Bondage; they pretend to bind what
Chriji has made free, and feem to ufurp his
Prerogative: A Pretence to fuch Power ap-
pears to me to be the very Spring and Spi-
rit of Antichrijiianifm; there is the Founda-
tion for Papacy laid, though it has not ari-
{t\\ yet to an univerfal Supremacy, to an
infallible Chair, and a triple Crown. See
Page 66, &c.

All Chriftians are bound by the New Te-
ftament to worfhip one God, even God the
Father who dwells in Heaven, in the Name

of

i o 8 Have Churches- Power Sect. VIII.

of one Mediator Jefus Chrift, by the Aids
or Operations of one Spirit, they are bound
to be baptized into thefe Names, and to re-
member the Death of Chriji in the holy Sup-
per, to truft in the Promifes of the Gofpel,
and to praftife the Precepts of it in an uniform
LifeofHolinefs. This is evident and certain,
and perhaps this may be thought almoft fuf-
ficient to maintain the Unity of the Chriftian
Church. But ftill let it be obferved, that
where Chrijiians are fallen into very different
Opinions in any important Matters of Doc-
trine or Duty, or where their Sentiments are
fo extremely divided, and perhaps contrary
to each other in Matters of Worfhip and Or-
der, that they cannot agree and join in the
fame Forms and Modes of divine Service,
or where they have not Charity enough to
bear with each others Differences in Things
of lefs Moment, they ought not to force
themfelves, nor to be forced into one Socie-
ty or Church j but they mould join them-
felves to fuch diftind: Societies as are neareft
of their own Mind; for their Edification in
Faith, Holinefs and Love, is one great or
chief End of Church Fellowmip.

Though the Men of Ifrael were bound
by the Law to join three Times a Year to
worfhip God who dwelt in thzTemplc or Ta-
bernacle hy the appointed Sacrifices ohhcPaf-
jorcer, Tentecoji^ Sec. yet they were not bound
by any Law of God to attend that Syna-
gogue

Sect. VIII. To appoint holy Things ? 1 09

gogue which was neareft to their own Dwel-
ling, where Prayer and Praife was perform-
ed, and Inftructions and Exhortations given
to the People. Herein they had, or they
fhould have had, Liberty to chufe their Fel-
low-Worfhippers and the Synagogue where
they would worfhip, if they had any Scru-
ple upon their Confidences about the Prac-
tices of that which was neareft to them. And
the fame Liberty belongs to Chriftians in
every Age and Nation.

To force all Chriftians into the fame
Church, whofe Underftandings and Opini-
ons point different Ways, and to bind them
together in an outward Form of Fellowfhip
with their Minds fo much divided, is the
Way to increafe their Differences, to kindle
their Fire with more Fiercenefs, and awaken
their Wrath to a higher Degree, till they
grow mad againft each other and ruin the
Church. It is like tying Samfon's Foxes to-
gether by the Tail with Firebrands between
them, while their Heads ftand contrary
wrays, and then inclofing them all wTith a
ftrong Fence in one Field : There they will
unavoidably fnarl and rage againft one an-
other; they will draw different Ways, and
diffufe their Fire and Wrath till they have
burnt up the Field, and deftroyed a lovely
Harveft.

THE

THE

TERMS

O F

CHRISTIAN COMMUNION,

Humbly propofed to the

Churches of Christ,

WITH

An Attempt towards the Solution of va-
rious Queftions and Cafes of Confcience,
arifing from this Subject

Q^U E S T I O N I.

What is Chrijlian Communion f And
what are the general and agreed
Terms of it?

HRISTIAN Communion in the
Senfe of Scripture, is that Com-
C | H| munion or Fellowship which
^ Chriflians have with God the
Father, and our Lord J ejus
Chrijl^ or with one another ; and both are
joined together by the Apoftle John, Eph.

*• 3-

Qu_.I. What isChriJlianCommuniont &c. in

i. 3. That which we have feen and heard de-
clare we unto you, that ye alfo may have FeU
lowfhip, or Communion, with us -y and truly
our Fellowjlip is with the Father and with his
Son Jefus Chrift.

This Communion or Fellowship in the fpiri-
tual and invijible Part of it coniifts in a Par-
ticipation of the Favour of God, the fpiri-
tual Benefits of Chrift, and the invifible and
everlafting Bleffings of theGofpel. But this
is not our prefent Subjeft of Difcourfe.

The vijible Fellowship or Communion that
Chriftians have with each other, coniifts
chiefly in the Participation of the fpiritual
Ordinances of the Gojpel, and mutual Afjift-
ancesfor the Good of each other.

The fpecial Ordinances of the Gofpel are
chiefly thefe two, Baptifm and the Lord's
Supper.

Baptifm is an Ordinance appointed by
Chrift, for our Entrance into the vifible
Church , and when once performed is never
to be repeated.

The Lord's Supper is an Ordinance ap-
pointed by Chrift after we are entered into
the Church, for the Afliftance and Increafe
of our Faith and Hope, our Comfort and
Holinefs 5 and ought to be as often repeated
as Chriftians have proper Opportunity: It
reprefents our Communion with the Lord
Jefus Chrift in his Death, and the Benefits
which are derived from it, fuch as the Par-
don

1 1 2 What is Chriftian Communion? Qu_. I.
don of Sin through his Sacrifice of Atone-
ment, &c. and it reprefents alfo our Com-
munion with one another in thofe Benefits,
or our joint Participation thereof, according
to the Apoftle's Defcription of it, i Cor. x.
1 6, 17. The Cup of Blejfing which we blefs,
is it not the Communion of the Blood of Chr iff
We are all Partakers of that one Bread.

The other Parts, Privileges, or Offices of
Chriftian Communion, fhall be mentioned,
when there is Need of it, in diftinguifhing
confant and occafional Communion.

Now among all the Ordinances of Wor-
fhip it is in our partaking of thefe two, (viz.)
Baptifm and the Lord's Supper, that fpecial
Chr if i an Co?nmunion chiefly confifts. But
when we ufe the Words Chrifian Commu-
nion^ we have moft frequently a Regard to
the Lords Supper, becaufe our Communion
with one another, and joint Participation of
the Bleflings of the Gofpel, is moft plainly
reprefented thereby -, and by the frequent
Repetition of it, our Chriftian Communion or
holy Fellowship is maintained in a more ex-
plicit and honourable Manner.

Having confidered briefly the Nature of
Chriftian Communion, we muft enquire now
into the general Terms of it.

As in order to hold an inward and fpiritual
Communion with Chrift and his People, we
muft be fincere Believers, or real Chriftians;
fo every Perfon feeking vifible Communion

with

Qu. I. And the general 'terms of it? 113

with the Church of Chrift fhould fatisfy his
own Confcience with nothing fhort of real
Chriftianity : But Chriftians and Churches
not being able to fearch the Heart as Chrift
and Confcience can, the *Term of our vifible
Communion with Chriftians is a credible
ProfeJJion of real Chriftianity , or a profejjed
Subjection to theGofpel of Chrift as the Apoftle
exprefles it, 2 Cor. ix. 13. that is, fuch an
outward Profeffion of inward and hearty
Chriftianity, as gives juft and credible Evi-
dence that this Profeffion is iincere, and that
the Perfon thus profeffing is a hearty Chrifti-
an: Rom. x. 9, 10. If thou fait confefs with
thy Mouth the Lord Jefus, andjhalt believe
in thine Hearty that God hath raifed hijnfrom
the dead, thoujhalt befaved. For with the
Heart Man believeth unto Right ecufnefs, and
with the Mouth Confejjion is made unto Salva-
tion. If a Man profefs Chriftianity in any
Manner or Form of Profeffion foever, and
yet make it plainly and openly appear by
other Parts of his Condud:, that his
Profeffion is not Iincere and hearty, he has
no Right to Salvation according to this
Text, and has always been deemed unwor-
thy of Chriftian Communion in all the
Scripture Hiftory, and in the beft and pu-
reft Ages of the Church. Thofe that pro-
fefs they know God, but in Works deny him
are to be counted abominable amongft all
Chriftians. Tit. i. 17.

I It

1 1 4 What is Chriftian Communion ? Qu . I.

It is not therefore real and inward Chrifti-
anity in the Heart that can give any Man a
Right to Communion in outward Ordinan-
ces, unlefs it be profeffed in a credible Man-
ner to the World ; nor can the Want offuch
real and inward Religion exclude any Perfon
from Communion while he makes fuch a
credible Profeffion, for God only is the Judge
of Hearts and not Man, we muft adt accord-
ing to outward Appearances : There will be
Hypocrites in the Church of Chrift in this
World, and there is no Help for it : The
Wheat and Tares will grow together in the
fame Field till the Time of Harveft. The
Day of Judgement is the only Time to de-
cide the Matter completely, and diftinguifti
Hypocrites for ever from real Chriftians j
and therefore all that have the credible Form
and Appearance of Chriftianity muft be ad-
mitted into the Church of Chrift on Earth.

This is the common Sentiment and Prac-
tice of all the reformed Churches, that a
credible ProfeJJion is the general Term of Com-
munion^ though they differ about fome par-
ticular Circumftances of this Profeffion that
go to make up the Credibility of it. Theft
Things are fo generally acknowledged by
the moft and beft of the Writers of our Day,
that I fhall not ftay here to prove them, and
my Bulinefs in this Difcourfe is with thofe
Chriftians that allow and acknowledge what
I have already faid.

Now

Qu. I. And the general Terms of it? 115

Now a credible P?~ofe]Jion of Chriftianity
implies thefe two Things. Firft, that the
Matter profefled be of fuch a Nature, and
declared in fuch a Manner, as may render
the Profeffion credible -, and Secondly, there
mull alfo be fome Perfon or Perfons to whom
that Profeffion muft appear credible, and
who muft be Judges of the Credibility of
it.

I fhall begin with the laft of thefe and
difpatch it foon, becaufe I mention it only
as a needful Introduction to the chief Quef-
tions relating to the particular Terms of
Chriftian Communion.

I 2 QUESTION

Q^U E S T I O N II.

Who are the proper Judges of the
Credibility of our Profeffion.

$I*m

Section I.

%^M£MESUS chrifi in his Word is the

fupreme Judge of what hTruth,
and what is Duty-, what Sort of
Perfons ought to be admitted
to Chriftian Communion, and
who mould be forbid. But as he is abfent
from us, and fpeaks not but by his Word,
and his Word does not apply its own Rules
to particular Perfons, John, Thomas, William,
&c. In every Age and Nation, there is a
Neceffity that fome Perfons muft judge and
determine whether John, Thomas, William,
&c. have thefe Characters of worthy Com-
municants, which Chrijt hath appointed in
his Word.

Every Man for himfelf muft ufe his own
beft Judgment in fearching his Heart, and
trying himfelf by the Word of God, whether
he has complied with the Terms of Salva-
tion,

Qu. II. Who are proper Judges, &c. 117

tiony and he muft judge for himfelf too
whether it be his Duty to propofe himfelf to
Chrijiian Communion : But no Man muft de-
termine for himfelf whether he mail be re-
ceived to Communion with others, and par-
take of their Sacreds. No Man can impole
himfelf upon a Church, meerly becaufe he
thinks himfelf qualified : This would lay
all the Garden of Chrift waft again, throw
down all the Fences, and reduce it to a meer
Wildernefs : This Suppofition is too wild
to be admitted.

If therefore a credible ProfeJJion of Chrift i-
anity be the Term of Communion appointed
by Chriji in his Word, there muft be fome
prefent and living Judges of the Credibility
of this Profeffion ; and I know not who can
be fo proper to judge as thofe Perfons with
whom Communion is defired. This is not
a Matter tranfacted meerly between a Mini-
fter and a fingle Chriftian, for the Lord's
Supper is not to be adminiftered but in a
Community; as 1 Cor. xi. 20, 21, 33. The
Church muft come together to one Place ', and
they muft tarry for one another. There muft
be therefore the Confent of the Community
or Society, to admit a Perfon to fhare in and
partake of the facred Things in Communion
with them. This Ordinance of Chrift re-
prefents the Communion of his Members in
one Body, by the one Bread and one Cupy
J Cor, x. 16, 17. And the Duties of

I 3 Church-

1 1 8 WIjo are proper Judges Qu. II*

Church-Fellowfhip, to which we then en-
gage ourfelves, are mutual Duties between
a Community or Society of Christians, there-
fore there muft be a Confent on both Sides;
and as a Perfon muft judge concerning the
Society, whether he will join himfelf to
them, fo the Society muft judge concerning
him, whether they think him fit to be re-
ceived as one of them.

It is into Union with that Society that the
Perfon propofing himfelf is to be admitted,
either in a conjlant or occafional Way; and
they give him the Leave and Privilege of
becoming a Partner with them, or a Mem-
ber of their Body ; and furely the Light of
Nature tells us, that every voluntary Society
muft judge who fhall be Members of their
Society, and enjoy Fellowfhip with them in
their peculiar Privileges.

It muft be confefled indeed, that where
this voluntary Society profefles a Subjection
to the Will and Law of ary fovereign or fu-
perior Power, and this Sovereign has given
them a Rule whereby they are bound to admit
Perfons into their Society, in this Cafe, their
own meer arbitrary Will and Pleafure cannot
violate or negledt this Rule without Guilt;
nor can they appoint any new Rules, and
make them necefTary Terms and Conditions
of fuch Admiffion : And this is the Cafe of
all Chriftian Churches. For though they
&re fo many voluntary Societies, yet Chrifi

their

QtJ. II. Of a credible ProfeJJion ? 119

their common Lord and Sovereign has ap-
pointed the general Rule of admitting Mem-
bers into his Churches, (viz.) ttfat all fuch
Jhall be admitted who make a credible Prof ef-
fort of Chriftianity .

But wherefoever there is fuch a fuperior
acknowledged Rule given to diredV in this
Affair, ftill the Society itfelfmuft judge con-
cerning the true Senfe and juft Application
of this Rule to particular Cafes. It is this
Society that will fuffer Reproach, and bear
the Trouble of it, if a Perfon admitted, prove
fcandalous and unworthy -, and it is but rea-
fonable therefore that they fhould determine
, whether he be a Perfon fit and worthy to
come among them or no ; but ftill accord-
ing to the Rules of Chrift, fo far as they
can underftand his Meaning. And as this
is the Voice and Language of common Rea-
fon, fo it is alfo the Appointment of Chrijl
in his Word, and this was the Practice of the
primitive Times, as I fhall fhew here-
after.

The Society ought furely to have the fame
Liberty which the propofed Perfon has, and
if he has Liberty to judge whether he fhould
feek Communion with them, they ought to
have Liberty to judge whether they fhould
receive him. Each has a Right to judge of
the Senfe and Application of the Rules of
Scripture to direct their own Actions.

I 4 Now

120 Who are proper Judges Qu. l£

Now fince there can be no regular or
proper Chriftian Communion held and main-
tained but in and with a Church ofChriflx
we muft enquire into the Nature of the
Chriftian Church to find out which are the
Perfons in, or of this Church, that muft
judge and declare others fit for Communion
with it.

Sect. II. The Church ofChriJl is either
vifible or invifible. The invifible Church in-
cludes all the real Saints that are in Heaven
or on Earth, But our Queftion has not to
do with the Church in this Senfe.

The whole vifible Church of Chrift upon
Earth, confifts of all thofe Perfons in the
World that make a viiible and credible Pro-
feffion of the Chriftian Religion, however
fcattered through all Nations, and whether
joined together by mutual Agreement in par-
ticular Societies, or not. The New Testa-
ment fometimes ufeth the Word Church in
this Senfe, Matt. xvi. 18. i Cor. xii. 28.
and other Places -, and it is in this Senfe
when a Perfon is baptized, he is faid to be
received into the Chriftian Church, for here-
by he becomes a Member ofi the Catholick
Church vifible on Earth.

But all this vaft fcattered Multitude can
never maintain and perform Aits of Chriftian
Communion together in the Lord's Supper,
which is the other chief Ordinance of fpe-

Qu. II. Of a credible Profeffion ? 121

cial Communion : Nor indeed can they keep
up the publick Honour of God, a publick
Profeffion of the Name of Chrift, nor the
Duties of publick Worfhip, without their
being divided into particular Societies, which
agree at ftated Times and Seafons to come to-
gether to one Place, as the Apoftle expreffes
it, for Purpofes of Chriftian Worfhip, 1 Coj\
xi. 18, 20. and xiv. 23.

Such a Society or Congregation of Perfons,
both Men and Women, making a credible Pro-
fefjion of Chriftianity, and united by mutual
Agreement or Confent to meet together ufually
at the fame ^Time and Place for the Perfor-
mance of Chriftian Worjhip, is a Church of
Chrift 5 and this is the cleareft and plaineil
Notion that I can frame of a particular
Church of Chrift, according to the Language
of the holy Scripture. Confult the Book
of AEls, confult the facred Epiftles, where
the Word Church is ufed at leaft forty or
fifty Times in this Senfe.

I will not deny but the Word Church
(even where it does not fignify the Catholick
Church, vifible or invifible) may in fome
few Places be ufed for a larger Number of
Chriftians than could meet in one Place, as
the Church of Jerufalem in the very begin-
ning of Chriftianity, while Chriftians mul-
tiplied fafter than they could well be formed
into regular diftind: Societies ; yet even in
fome of thofe Places perhaps it includes no

more

122 Who are proper Judges Qu_. II;

more than did meet together for fome fpe-*
cial Purpofe. See Afts xi. 22. and xv. 22.

The Word Church may alfo in a few other
Places be ufed for a fmaller Collection of
Chriftians, that might occafionally meet, or
perhaps dwell together, as the Church in the
Houfe of Aquila and Prif cilia ^ 1 Cor. xvi.
19. and in the Houfe of Philemon , Phil.
v. 2.

But the moft common Acceptation of the
Word Church (where it fignifies a vifible
Company of Chriftians) implies fuch aNum-
ber, as met ufually by common Confent in
one Place for* Chriftian Communion, in fta-
ted and folemn Ordinances of Worfhip, and
efpecially the Lord's Supper, as in the fore-
cited Texts of the Epiftle to the Corinthians^
and many others.

This is the Church that is defcribed in the
19th Article of the Church of England (viz.)
" A Congregation of faithful Men in which
" the pure Word of God is preached, and
" the Sacraments be duly miniftered, ac-
<c cording to Chriffs Ordinance, in all thofe
" Things that of Neceffity are requifite to
" the fame".

Yet let it be noted here, that fuch a Soci-
ety as this may be properly called a Churchy
when their Preachers, Minifters, or all their
Officers are dead, or even before they have
any Minifter, or any Officers fixed among!!
them 5 and without doubt they have Power

to

Qtr. II. Of a credible Profeffion ? 123

to receive any Perfon that defires it, and
makes credible Profeffion ofChriftianity, into
their Society, having judged his Profeffion
credible, and declared him in their Judg-
ment fit for Chriftian Communion. But it
would lead me too far from my prefent De-
fign to infift upon particular Proof of thefe
Things, which has been often done, and
which is now the pretty general Opinion of
Men that are not attached to any particular
Party, but give themfelves Leave to think
freely, and follow the Dictates of Reafon
and Revelation.

Sect. III. The Ordinances oftheGof-
pel muft be adminijlered in a Church with
Decency, and Honour, and fpiritual Advan-
tage : But the whole Body of the Church
cannot thus adminifter them ; therefore it is
neceflary that thefe Concerns be committed
to fuch Perfons as are peculiarly fitted for
thofe Adminiftrations by Knowledge and
Prudence, and all proper Talents ; and the
Church ought to be furnifhed with fuch
Officers who fhould be chofen and folemnly
fet apart, devoted and ordained to this
Work. The particular Forms of their
Choice and Ordination do not enter into the
prefent Argument.

The Bufinefs of receiving Members into
the Communion of the Church, and the
forbidding or excluding of them is a Matter

of

124 Wh° are proper Judges Qu. II.

of as ferious Importance as the Adminiftra-
tion of other Chriftian Ordinances; and of-
tentimes it is attended with great Difficulty.
A whole Affembly of Men cannot be fbp-
pofed to manage this Affair altogether with
Decency and Regularity, and without Con-
fufion : Therefore it is abundantly conveni-
ent (if not necefiary) to commit the firft and
fpecial Care of thefe Matters alfo to particu-
lar Perfons of human and divine Knowledge
fuperior to the reft ; Perfons of great Skill
in the Things of God, in ferious Religion,
and in the Affairs and Tempers of Men,
qualified with due Zeal for the Honour and
Purity of the Ordinances and Churches of
Cbrijl, and filled with great Tendernefs and
Companion to the Souls of Men ; Perfons
of good Judgment and Difcretion, of great
Meeknefs, Condefcenfion and Charity, that
if poffible they may not give Occailon to the
Church to exclude any of the Sheep of
Ckriji from the vifible Fold, nor admit un-
clean Animals into the Flock.

The chief Officers of a particular Church,
whether they be called Bijhops, Mimjiers,
Prejbyters, or Elders, Pajlors, Guides, Lead-
ers, Governors or Rulers, &c. are the pro-
per Perfons to have the firft Over fight and
chief Care of this Matter; and in our
Churches it is committed chiefly to them, to
take Account of the Profeffion of Chriftia-
nity made by Perfons defiring Communion,

to

Qu . II. Of a credible ProfeJJion ? 125

to give fome general Notices of it to the
Church, or a more particular Narrative
where it is defired ; and to receive them to
Communion either with the explicit and for-
mal Vote of all the Congregation, or only
by their implicit and filent Confent.

But if it happen that there is but one Mi-
nifter or Prefbyter in that Church, or if the
Minifters are young Men of fmall Experi-
ence in the World, it is ufual and proper
that fome of the eldeft, graveft and wifeft
Members be deputed by the Church to join
with and affift the Minifters in the Care and
Management of this Affair.

Thofe Perfons who have been chofen by
the Church, and have been folemnly devo-
ted by the Church, and have alfo folemnly
devoted themfelves to that Office or Service,
have been ufually called ruling Elders. And
fuch Officers have been fuppofed to be de-
fcribed in thofe Words of St. Paul to Timo-
thy, 1 Tim. i. 17. Let the Elders that rule
well be counted worthy of double Honour, i. e.
Refped: and Maintenance : But efpecially if
they are alfo Preachers as well as Rulers, if
they labour in the Word and Doflrine. Thefe
are fuppofed to be called Governments, 1 Cor.
xii. 28. and Rom. xii. 8. He that ruleth. But
if fuch Perfons are but appointed to affift a
Minifter, efpecially one who is young and
unexperienced in the Government of the
Church, I will never quarrel with any Man,

whether

1 2 6 Who are proper Judge* Qu. II.

whether he will call it a divine Ordery or
meerly prudential, iince the Scripture has not
determined this Matter with unconteftedEvi*
dence.

Thefe Minifters, Officers and Perfons fo
deputed by the Church, are therefore the
jirjt proper Judges of the Credibility of
any Perfon profeffing the Chriftian Faith,
and deiiring Communion with that Church ;
for thefe are fuppofed to be qualified above
others with Chriitian Knowledge and Wif-
dom, and they are alfo appointed by the
Church to the Care and Conduct thereof.

Yet in this Cafe they are not fo abfolute
2.\\Afiipremt\ but that the Congregation muft
fome Way or other approve of their Judge-
ment, either by an explicit Vote, or at leaft
by a filent Confent, before the propofed
Communicant is received to the Commu-
nion of the Church ; for it is ftill the Con-
tent of the Church that muft make him a
Member of it. Or the Congregation may
for juft Reafons difallow of their Judgement
in particular Cafes ; and if they proceed ob-
ftinately to mifmanage their Affairs of this
kind, and efpecially in notorious Inftances,
and make the Terms of Admijjion larger or
narrower than Chrijl has appointed, or if
they notorioufly mifapply the right Rules of
Admiffion or Excluiion to wrong Perfons,
that Church or Society may reverfe their Sen-
tence, and ad: according to their own Judge-
ment,

Qu. II. Of a credible Profeffion ? 127

ment, and if it be needful may alfo call
them to an Account for it, and affume the
Judgement, Excluiion and Admiilion of
Communicants intirely and immediately in-
to their own Hands ; till they fhall chufe
other Officers who iliall prefide in this Af-
fair, and exercife this Power more agreea-
bly to thofe facred Rules and Terms of
Communion which that Society believes to
be the Will of Chrift in his Word.

Sect. IV. This Conduit of Affairs feems
to be founded on the very Nature of reli-
gious Societies, and the common Light of
Reafon ; and it feems alfo to be much coun-
tenanced by a Variety of Scriptures in the
New Teftament, where the Directions of
the Apoftle concerning the receiving and ex-
cluding of Members are addrefTed to the
Churches of Chrift, at Rome, at Corinth, at
Thefdlonica, &c. I might multiply Quota-
tions to this Purpofe, Rom. xv. 7. Receive
ye one another, as Chrift alfo received us to
the Glory cf God. Rom. xvi. 1, 2. I com-
mend witoyou Phebe our Sifter, That ye

receive her in the Lord as becometh Saints,
1 Cor. v. 4, In the Name of our Lord Jefus
Chrift when ye are gathered together, and my
Spirit with the Power of our Lord Jefus
Chrift to deliver fuch a one unto Satan, &c.
Ver. 7. Purge ye out therefore the old Lea-
ven. Ver. 1 3 . Put away from among your-

felves

128 Who are proper Judges Qu. II*

fehes that wicked Per/on. 2 Thef. iii. 6.
JNow we command you, Brethren, in the Name
of our Lord Jefus Chrift, that ye withdraw
your/elves from every Brother that walketh
diforderfy.

Though the Apoftle Paul gives Direftions
to Timothy and Titus about the Reje&ion of
Hereticks, yet it muft be noted that thefe
two were extraordinary Perfons, Evange-
Iifts divinely commiffioned and endowed,
and by Vertue hereof might ad; in afuperior
Way in every Church whither they were
fent ; and they were to teach the Churches
the Orders of Chrift : Nor does it follow
that every ordinary Minifter has the fame
Power; nor indeed does it appear that 7V-
mothy and Titus were to exercife it withottt
the Churches Confent. For St. Paul him-
felf when he gave Apoftolical Orders for ex-
communicating the inceftuous Corinthian^
would have it done when the whole Church
was gathered together, and as an Aft of that
particular Community -, as in the Texts be-
fore cited.

Though the feven Epiftles in the fecond
and third Chapters of the Revelations are in-
fcribed to the Angels or Minifters of thofe
feven Churches, and Directions are there
given about the carting out falfe Worihip-
pers and Idolaters, yet it is evident that the
Contents of thefe Epiftles are plainly ad-
drefied to the whole Body of Chriftians that

made

Qu. II. of a credible Profejjion. 129

made up thofe feveral Societies or Churches,
and they were to caft out Idolaters, &c. from
among them, as an Adt of the Churches by
their Minifters.

Though Minifters and Elders are fometimes
called Guides and Rulers, &c. yet it is never
to be underftood in io abfolute a Senfe, as to
take all Power away from the Society or Con-
gregation, and leave the Minifters to tyrannize
as they pleafe over the Churches, and, like
Diotrephes, to admit and exclude whom they
will ; for which Ufurpation the Apoftle John
feverely cenfures him. 3 Epifl. Ver. 9, 10.

Now when fuch a Mode of Admiffion into
Churches as I have defcribed, by the Mini-
Jlration of the Elders, and the Confent of the
Church, has the Light of Nature and Reafon
leading us into it, and the Scripture gives
frequent Countenance to it by various Rules
and Examples, it does not fall very fhort of a
facred Institution.

Sect. V. But it will be objefiedhere, That
it may happen that the Minijlers may be in the
Right, and the People in the Wrong, in their
judgement in particular Cafes: And mnjl the
Vote of the People decide juch an Affair, againji
the Opinion of Minijlers, Elders, or Rulers ?

I anfwer, in the Firfl Place, That when
any Perfon is propofed to the Church, con-
cerning whofe Admiflion the Minifter and
People are not agreed, it is much better to per-
fwade that Perfon to feek Communion with

K fome

130 Who are proper Judges Qu. Il,

fome other Church, rather than occafion
Strife and Debate betwixt the People and the
Minifter. But if that cannot be conveniently,
furely it is more advifeable in itfelf, and more
acceptable to God, that any finglePerfon mould
deny himfelf the Benefit of fpecial Ordinances,
at leaft for a Seafon, than become a Bone of
Contention, and perhaps a Sword of DiviJiony
in a Chiitlian Church. A Perfon of a true
ChriiVian Temper would not willingly admit
a new Member, nor be admitted, to the real
Offence and Grief of any Perfons that were
there before.

I fay, in the next Place, That if this Me-
thod of Peace cannot obtain, but Admiffion
of the Perfon is ft 111 prefled and purfued, it is
the Duty of the Minifter to endeavour, by
all proper Arguments, to convince and per-
fwade the People, and lead them to pradife
what he efteems the Mind of Chrift in this
Cafe, and with much Gentknefs to inftruB
them that oppoje themfelves. If this will not
do, then he mould lay the Laws of Chrift be-
fore the People, with great and aweful So-
lemnity, and acquaint them with the Terms
of Communion which Chrifl has appointed,
according to his own belt Underftanding of
the Gofpel : He may charge them, in the
Name of Chrift, to receive or exclude fuch
Perfons only whom Chrift appoints to be re-
ceived or excluded \ and that as they will an-
fwer it at the Bar of Chrift. But if the People

perfifk

QtJ. II. of a credible Profejfion ? 131

perfift in their own Judgement (till, in Oppo-
sition to the Minifter, they muft be left to
anfwer it to Chriji their Judge; for Chrijl has left
no infallible Vicegerent here on Earth, to go-
vern his Churches contrary to their own Senfe
and Interpretation of his written Word.

It may be proper on fuch an Occafion, that
fome friendly Methods of private Conference
fliould be tried, and the reconciling Afliftance
of other prudent Minifters and Chriftians de-
fired. But if thefe Attempts prove vain and
ineffectual, and the Difference ftill remains,
there is no Power on Earth (that I know)
which can authoritatively determine any Mi-
nifter to give the facred Ordinances of Chrijl
contrary to his Confcience ; nor can any Power
on Earth command and conftrain a Chriftian
Church to receive a Perfon to their Commu-
nion, whom they in their Confciences judge
unworthy of it ; therefore, rather than dwell
together in endlefs Contentions, the Minifter
muft peacefully refign his Office in that
Church.

And the fame Rule muft be followed in
many other Cafes, wherein a Minifter and
People refolve to difagree, befides in this
Point of Admiffion to their Communion, or
Excluflon from it. For it is better that the
Minifter fhould leave himfelf to the Provi-
dence of God for further Service, than that a
Church of Chriji (hould be rent in Pieces by
& Minifter's refolved Continuance amongft

K 2 them,

132 Who are proper judges Qu . II.

them, and making Parties and Wars in fo
facred a Society. There is nothing perfect in
human Affairs on Earth, where Knowledge
and Grace are fo imperfect. We muft not
expect compleat Purity and Peace, till we
arrive at the bleffed Communion of the
Church in Heaven : Yet I may venture to
affirm, that Things would fcarce ever arife to
this extreme Height of Difference, if Chrift-
ian Charity and Love, Humility and mutual
Condefcenfion, were but more univerfally
taught and practifed, and the furious and nar-
row Spirits of Men tempered and enlarged,
according to the glorious Pattern of the Apo-
flles of Ckrijl.

Sect. VI. Here will occur another En-
quiry alfo j and that is, When the Congregation
it/elf is divided in their Sentiments^ how mujl
any propofed Que ft ion be determined? Or whe-
ther a propofed Communicant muft he admitted'?

I anftwer -, In all fuch Cafes, the Light of
Nature and the common Ufage of Mankind
have determined it, that the greater Number
fhould carry the Que ft ion according to their
Sentiments, and the lefter ought to fubmit.

But I would take the Liberty to give my
Opinion in Point of Prudence thus : That
though, in Queftions of lefs Moment, it is
proper enough that the major Vote (hould de-
cide the Cafe, yet, in an Affair of confider-
able Importance, fuch as the Choice of a

Minifter,

Qu. II. of a credible Profefion. 1 3 3

Minifter, or the receiving a Member to con-
ftant Communion, &c. if it were poffible, I
would obtain an univerfal Concurrence of all
the Church ; for it would be better (if fuch
a Thing could be fo managed, as) that no old
Member of the Church be made uneafv by
receiving a new one ; much lefs mould a
Church, that will adt with Prudence, admit
a new Member contrary to the Sentiments cf
their Minifter, or give Occafion of Grief to
him, as I have before hinted. But furely, I
would never determine the Affair only by a
Majority of one or two Voices ; for this will be
in Danger of giving fo great an Uneafinefs to
a confiderable Number of the Church, (tho'
they happen to be the minor Part,) that often-
times it will adminifter Occafion for Strife,
Divifion, and Separation.

There is one Piece of Prudence that we
may learn from our greateft Enemies, the
Pope, and the Conclave of Cardinals-, who, in
the Election of a new Pope, never appoint
the Perfon but by the Vote of tim Thirds
of the College of Cardinals ; that in an Affair
of fuch Importance, there may be no dan-
gerous Contention of Parties after the Per ion
is elected. And I mould think this io valuable
a Rule of Prudence in the facred Affairs of a
Church of Chrift, that no Matter of Mo-
ment mould ever be d?termined, unlefs t'WC
Thirds or more of the Congregation agree 10
it. And indeed, if there be a firm Oppo-
Ution made, but by two or three confiderable
K 3 Member^

134 Who are proper Judges, &c. Qu . II.

Members, againft the Admiflion of any new
Communicant, I would not be hafty to admit
the Peribn, but rather perfwade him to delay,
or to fcek Communion elfewhere, than en-
danger the Peace of a whole Church.

I defire it may be noted here, that I have
only delivered my private Opinion concerning
the diftincl: Power of Elders, Minijiers, and
Votes of the People, in Admiffion of Members
to the Communion of the Church : But whe-
ther the Power of receiving or excluding be
vefted entirely in the People, or in the Mini-
fler, or in both together ; whether by a Ma-
jority of Votes, or univerfal Gonfent of a par-
ticular Church, it equally ferves the Purpofe
of my Argument in moft of the following
Queftions upon this Subject.

I put in this Note only to fecure my Read-
ers againft any Prejudice or hafty Judgement
againft the following Parts of the Book, tho*
they fhould happen to differ from me in the
prefent Queftion.

Qi r

Q^U E S T I O N III,

JVhat are the particular Terms of
Chrijlian Communion f Or, What
Things are necejfary to make the
ProfeJJion of Chrijlianity credible f

Section I.

AVING inquired who arc
the Perfons that mull: judge of
the Credibility of our Profef-
fion in order to Chriftian
Communion, we proceed next
to inquire, What Things go to
make up a credible ProfeJJion-, and we muft
take great Care in this Matter net to make
new Terms and Conditions of our own,
which Chriji the Lord and King of his
Church has not made ; nor to in lift upon any
Thing as necefTary to render a ProfeJJion cre-
dible', which may not be fairly deduced from
the Rules and Examples recorded in the New
Teftamenxt, and the Application of them to
pur prefent Age, according to the dlfferervt

K 4 Circum,

1 3 6 What are the fpecial Qu .III.

Circumftances of Times, Places, and Per-
fons-

It muft be granted that there are feveral
Parts of neceffary Conduct in Chriftian
Churches and facred Ordinances, that arife
from the very Nature andReafon of Things,
from the very Being of Societies, and from
the Circumftances of all human Affairs ; and
we muft not exped: that all thefe (hould be
dictated by divine Revelation, and written
down with all their minute Particulars in ex-
prefs Words of Scripture. It would be end-
lefs for the facred Writers to have attempted
it, and molt unreafonable for us to exped: it:
For the Light of Nature and Reafon is given
us by God himfelf for our Direction, as well
as the Light of Revelation-, and whatfoever
Rules may be drawn by plain Reafoning, and
by eafy and neceffary Inference from the
Comparifon of Scripture-times with our own,
may and ought to be efteemed a Part of our
Direction in thefe Affairs, as well as the ex-
prefs Words of Scripture ; for Scripture itfelf
often gives us but very (hort and imperfed:
Hints of the whole Procefs of civil or ecclefi-
aftical Tranfadions. This (hall be more
fully made to appear, when I come to an-
fwer an Objection raifed from primitive
Pradice.

After a diligent Search into the holy Scrip-
ture, and careful Obfervation of Chriftian
Churches and their Affairs, thefe three Things

appear

Qu. III. Terms of Communion ? 137

appear to me to be neceffary, at leaft in our
Times, to make a Profejfion of Chriftianity
Sufficiently credible for Chriftian Communion.

Firft, A Confeffion of all the neceffary
Articles of Chriftian Religion.

Secondly, A profeffed Subje&ion to all the
neceffary Rules of Chriftian Duty.

Thirdly } Such a blamelefs and holy Prac-
tice in Life, as may make the Profeffion of
the Lips appear, in the common Judgement
of Men, to be the fmcere Senfe of the
Heart.

Note, under the flrft Head, I fay, a Gm-
fejjion of all the neceffary Articles of Chriftian
Religion, rather than the Chriftian Faitb%
that I may plainly include the practical Arti-
cles of Repentance and new Obedience, &c-
as well as the dodrinal ones.

Reafon and Revelation, Nature and Scrip-
ture, feem to make thefe three Things ne-
ceffary to a credible Profeffion of Chriftia-
nity.

For if a Man makes never fo fair an Ap-
pearance of Chriftian Duties in his Pradice,
yet if in Words he refufe to profefs the
Chriftian Faith, or deny any neceffary Doc-
trine or Duty of it, he is not worthy of
Chriftian Communion.

Or if a Man give never fo good an Ac-
count of his Knowledge and Belief of all the

Articles

1 3 8 What are the fpecial Qu . III.

Articles of the Chriftian Religion, and his
moral Converfation and Carriage towards
Men, has been generally blamelefs in the Eye
of the World ; yet if he utterly refufe to de-
clare his fincere Intention to practife any of
the plain and neceffary Duties of the Chriftian
Religion, he cannot be accounted worthy of
Chriftian Communion.

Or if his Words make never fo full a Con-
feffion of all the Doctrines and Duties of
Chriftianity, and profefs a fincere Belief of
and Submiflion to them, yet if in his conftant
Practice he be a Liar, an Adulterer, a Drunk-
ard, a known Cheat, or a Robber, &c. his
wicked Practice makes his Profeflion incre-
dible, he is not worthy of Chriftian Com-
munion.

Sect. II. But I would deliver my
Thoughts more fully on thefe three Particu-
lars that make up the Credibility of a Pro-
jcf/iony and {hew what is implied in each of
them.

Firft, a Confejfwn of all the necefjary Arti-
cles of Chriftian Religion, includes in it thofe
Articles that are neceffary to Salvation, and
thofe that are netejjary to maintain a?id prac-
tife this Communion ; which two are certainly
different from each other.

Though it has been often laid in a chari-
table Way, and with very good Rea(on in
general Difcourfe, that there jhwld be nothing

required

Qu . III. Terms of Communion ? 139

required in order to Chriflian Communion which
is not necejfary to Salvation, yet this cannot
exclude the Knowledge of what Chriflian
Communion is. The very Nature of the Thing
requires that we (hould know how to prao
tife this Communion, before we can a&ually
praffife and enjoy it. Now as the Lord's
Supper itfelf is not of abfolute Neceffity to
Salvation, the Things neceflary to commu-
nicate in the Lord's Supper, muft imply
fomething more than meerly the Things ne-
ceflary to Salvation ; as I fhall alfo make plain-
ly appear under the Seventh ^uejlion, which
will be entirely imployed on this firfi Part of
Chriflian Profeffion ; and therefore I proceed
to the Second.

Sect. III. Secondly, a profejjed Subjec-
tion to all the neceflary Rules of Chriflian Duty,
includes in it not only thofe Duties that art
necejfary to Salvation^ but thofe Duties alfo
that are necejfary to praclife Chrijlian Commu-
nion.

The fir ft Sort of Chriflian Duties are thofe
that are neceflary to Salvation, fuch as the
Fear, Love, and Worfhip of God ; Faith,
Love and Obedience towards our Lord fefus
Chrift; Repentance of Sin, and an humble
Trufl or Hope in the Promifes of the Gof-
pel, as (hall be (hewn at large under the Se-
venth ^ueftion. Now this Profeffion does
not fignify a meer Engagement or Promife

here-

140 What are the fpecial Qjj . III.

hereafter to fulfil thefe Duties, but alfo a
Profeffion that we have begun to pra&ife them
already > for we are not received into a Church
in order to receive Jefus Chrifl the Lord, but
upon a credible Profeffion that we have re-
ceived Refits Chrijl already, Rom. xv. 7. Re-
ceive ye one ayiother as Chrift has received us,
We muft have therefore fome Evidence and
Hope that we have received Chrijl in all his
neceffary Offices, as our Lord and Saviour,
and confequently that he has received us, be-
fore we ihould propofe ourfelves to be received
by any vifible Church,

Now if a Man profefles Repentance, it im-
plies that he has been made fenfible of Sin,
that he has been taught the Evil of it, that he
mourns for what is paft, and is daily watch-
ing again ft it. If a Man profefs Faith in
Chrifl as a Propitiation and Atonement, it
implies that he is acquainted with his Guilt
in the Sight of God, that he is in Danger of
divine Wrath, and that he is not able to make
Atonement for his own Sins, and therefore he
flies for Refuge to Jefus Chrift, that he may
obtain Peace with God. If he profeffes a
Hope of Heaven, it implies in it that he is en-
deavouring to prepare for this Heaven, for
every Man that hath this Hope purifieth him-
Jeff. If he profeffes to take Chrifl for his Ex-
ample, it implies a Defire and Attempt to imi-
tate our bleffed Lord in Self-denial, Patience,
Zeal. &c.

In

Qu . Ill . Terms of Communion ? 141

In order to make this Profeffion of our
Faith and Hope credible, it is the Cuftom of
fome Churches to require no more than the
Perfon's own general Profeffion that he does
believe, and repent , and hope, as in Jlfts viii.
37. I believe, &c. It is the Cuftom of other
Churches to defire alfo fome further Evidences
of the Truth of his Faith, Hope, and Repen-
tance, by a more particular Account of fome of
thofe Things which are imply 'd in the Exer-
cife of thole Graces ; and this has been ufually
called, tho* not properly, the rendering a Rea-
fon of the Hope that is in him, as 1 Pet. HL 1 5.

Thzfirjl of thefe Methods hath confidera-
ble Advantages towards the Enlargement of
particular Churches ; and, fo far as I can
judge, fuch Churches feem to require all that
is absolutely neceflary to the Nature and Being
of a Church oiChrift.

The fecond has alfo fome valuable Advan-
tages towards the well-being of a Church, and
the Purity and the Profit thereof in the in-
ward and experimental Parts of Chriftianity,
tho* fome Perfons of extream Bafhfulnefs may
have been hereby difcouraged and hindered
from Chriftian Communion.

Both of thefe Methods has fome Advantages,
and fome Inconveniencies; and it is not my De-
fign at prefent to decide which of the two has the
greatefl: ; but this is certain, that every Church
muft judge for itfelf how large, or how nar-
row; how general, or how particular a Pro-
feffion

142 What are the fpeciat Qv^ III.

jeffion of Chriitianity mud be, in order to
render it credible to themfelves ; yet let each
Church take heed that they make not the
Door of Admiffion larger or ftraiter than
Chrift has made it.

The jecond Sort of Chrijlian Duties are
thole that are neceffary to praclife Chriftian
Communion, (efpecially if conftant Commu-
nion be defired) fuch as, to meet at the fame
Time, and in the fame Place with fome
Church of Chrijly to perform Chriftian Wor-
ship with them there, to agree to the general
Methods of Worfhip, the Cuftoms, Order,
and Difcipline that are pra&ifed in that
Church, fo far as they can find them agreea-
ble to the Will of Chrift in his Word, or fo
far as they are neceflary to maintain the Be-
ing, Order and Peace of all religious Socie-
ties. This is fo much, and fo plainly im-
plied in the very Nature of Communion or
Fellowfhip, that it is always fuppofed to be
contented to, even where it is not exprefly
mentioned ; this will appear more evident
under the next Queflion.

This Profejjion of Confent to the Worfhip
cr Order of that Church, does not forbid or
prevent any Perfon from attempting to reform
any Mismanagements in the Worfhip or Dif-
cipline of the Church by Argument and
friendly Perfuaiion ; but only it reftrains him
from all tumultuous and irregular Proceed-
ings, in order to fuch Reformation ; accord-
ing

Qjcr . III. Terms of Communion ? 1 43

ing to the great Canon of the Apoftle, let all
Things be done decently, and in Order, 1 Cor.
xiv. 40. It is upon this account he forbids
the Corinthians to fpeak with unknown
Tongues without Interpretation, to break in
upon the publick Worfhip, orforfeveral Per-
fons to fpeak all at once, &c. and fuch natu-
ral Rules of Decency as thefe, may, in fome
Senfe, be called the Commands of our Lord,
Ver. 37. to which we owe a profefled Subjec-
tion.

But if a Man cannot confent to the moft
conftant and efiential Forms of Miniftration,
Worfhip and Difcipline, as praftifed in that
Church, it is far better that he fhould join
himfelf to fome other Society, whofe chief
Pra&ices and Government are more agreeable
to his own Sentiments.

Sect. IV. The third Thing that goes to
make up the Credibility of our Profeffion, is
fuch a blamelefs a?id holy Practice in Life, as
may make the ProfeJ/ion of the Lips appear, in
the common 'Judgment of Men, to be the fin-
cere Senfe of the Heart : By which we are
not to underfland a Perfe&ion of Virtue, or
a Freedom from every Vice ; for there is no
Man living on Earth, that does good, and fins
not-, in many Things we offend all-, and the
bed of men have Reafon to complain, that
the Evil they would not do, fometimes prevails

over

144 What are the fpecial Qu. III.

over them, and they are led captive to the Law
of Sin , Jam. iii. 2. Rom. vii. 19, 20.

But it is necefTary that Perfons profeffing
Chriftianity fhould be free from all grofs and
fcandalous Sins, nor be guilty of thofe Crimes
in their allowed Practice, which in many
Places of Scripture exclude Men from the
Kingdom of Heaven ; 1 Cor. vi. 9. Know ye
not that the unrighteous Jhall not inherit the
Kingdom of God f Be not deceived ; neither
Fornicator 's, nor Idolaters, nor Adulter ers, nor
Thieves, nor Covetous, nor Drunkards, nor
Revikrs, nor Extortioners, flail inherit the
Kingdom of God. 1 Cor. v. 11. 1 have writ-
ten unto you not to keep Company, if any Man
that is called a Brother be a Fornicator, or co-
vetous, or an Idolater, or a Railer, or a Drun-
kard, or an Extortioner, withfuch an one, no
not to eat : And if this Text forbids us to keep
free and fbciable Converfe with fuch Perfons,
or to fit down at our Tables with thofe who
profefs Chriftianity, and practife Wickednefs,
much more does it become a Church to ex-
clude them from its facred Society and Fel-
lowfhip, and to forbid them to fit down at
the Table of the Lord. Common Railers and
Slanderers, fuch as the Apoftle James de-
fcribes, are to be (hut out from Communion ;
James i. 26. If any Man among you feem to
be religious, and bridleth not his Tongue, but
deceivethhis own Heart, this Mans Religion is
vain-, that is, his religious Performances are

evidently

Qu. III. Terms of Communion ? 145

evidently ineffectual for his own Salvation ;
therefore while he indulges his Tongue in a
fcandalous Liberty, his Pretences and Pro-
feffion of Chriftianity are vain and incredible,
and confequently he has no Right to Chrif-
tian Communion. The Glory of God who
is holy, the Honour of our Lord Jefus Chrijl
who is our Pattern of Holinefs, the Credit
of the Gofpel which is a Doctrine according
to Godlinefs, as well as the common Senfe
of Mankind, exclude all fuch Perfons from
Societies of ftrict and pure Religion.

In the very firft dawning of the Gofpel,
"John the Baptijl, the Forerunner of Chrijl,
forbid the profeffing Pharifees from Bap-
tifm, for want of Fruits of Repentance an-
fwerable to their Profemon, Mat. iii. 7, 8.
And in following Times the Ephefa?t Con-
verts made their Faith appear by coiifeffing
what they believed, and Jhewing their Deeds.
Adls xix. 18, 19. And if there be not a
frequent Account of fuch Inftances in Scrip-
ture, it is becaufe the Nature and Reafon of
Things render the Neceffity of it fufficiently
evident without many exprefs Inftances.

The Enquiry of a Church into the Con-
verfation of trie Perfon who defires its Com-
munion, may be adjufted and regulated un-
der thefe four Heads, (viz.) whether he be
fober, jufly and good, as well as religious. So
much of thefe four Characters as lie within
the publick Obfervation of the World, are

L neceffary

1 46 What are the fpecial Qia III.

neceffary in order to become a Member of
the Church.

1. Whether he be fiber and temperate in
fome good Meafure ; free from the Vices of
Drunkennefs, Uncleannefs, violent Wrath,
Railing, Revenge, &c< for otherwife it is
plain he cannot belong to Chrifi, they that
are Chrifis have crucified the fiejh with its Af-
fections and Lufis, Gal. v, 24. and the fore-
going Scriptures I have cited run much upon
this Point.

2. Whether he be ju/l and honejl among
his Neighbours, a Man of fair dealing,
faithful to his Word, fincere arid without
Hypocrify in the common Affairs of Life ;
for if a Perfon be of a defigning, tricking
and deceitful Temper and Carriage among
Men, how can we truft his Profeffion in the
Things of God ? or receive it as credible ?
BefideSj the Unju/l are exprefly excluded the
Kingdom of God, 1 Cor. vi. 8. And all
Liars fi:all have their Part in the burning
Lake, Rev. xxi. 8.

3. Whether he be good, kind, charitable.
Whether he hath that Love to his Neighbour
which is the fulfilling of the Duties of the
fecond Table, Rom. xiii. 8, 9. Whatfoever
we profefs of Faith, yet without Love we
are nothing, 1 Cor. xiii. 2. and it may be
enquired too what Love he has to Fellow-
Chriftians, for it is an appointed Mark of
the Difciples of Chrifi, John xiii. 35. Here-
by

Qu. III. Terms of Communion ? i 47

by jhall all Men know ye are my Difciples if
ye love one another. If a Man fay I love
God and hateth his Brother he is a Liar : He
that loveth not his Brother whom he hathfeeny
bow can he love God whom he has not feen ?
1 John iv. 20. Without Love, and parti-
cularly to Fellow-Chriftians, he can never
be fit for fuch a holy Fellowfhip, which is
to be managed all in Love, and whereof
Love is one of the greateft Duties.

4. Whether he be religious and godly.
Though inward Piety is chiefly to be known
to Men by the Profeflion of the Mouth,
and the two foregoing general Heads in
fome Meafure anfwer this End, yet there
fhould be fome Appearances of Piety alfo in
our Converfation in the World, in order to
give us a full Right to Chriftian Commu-
nion. In fuch an Enquiry as this, at leaft
it muft be found that fuch a Perfon is not a
Scoffer at Religion, that he does not make
a Jeft of Things facred, that he ufes the
Name of God with Reverence in common
Converfation, that he fpeaks honourably of
Chrift, and his Gofpel, and his Ordinances
upon juft Occafion, and that he frequents
fome Places of religious Worfhip -, for we
are to look diligently that there be no profane
Perfon in our Churches, as well as no Forni-
cator, Heb. xii. 15.

Thus I have given a particular Account
of thofe three Things that join to make up

L 2 the

? 48 What are the fpecial Qu. Ill,

the Credibility of oar ProfeJJton, in order to
be regularly admitted to the Communion of
a Chriftian Church.

Sect. V. ObjeBion. But why muft there
be fo many Things required to make a Pro-
feffion of Chriftianity credible in our Day,
beyond what was required in the primitive
Times ? Then they only confefled Chrift to
be the Mefjiah, the Son of God, or that he was
raifed from the dead in order to Baptifm and
Admiffion into the Church. So it was when
many Thoufands were added to the Church
in one Day -, fo the Eunuch when Philip
baptized him, Acts viii. 37. So the Jailor
and Lydia, A&s xvi. and many others ; or
at moft, their prefent Works were thought
fufficient to confirm their Confeffions, Acts
xix. 18. Many that believed came and con-
fejfed and /hewed their Deeds, without long
Enquiries into the whole of their Faith, or
the Courfe of their Converfation.

Anfwer 1. The Account that the Scrip-
ture gives of thefe Transitions is very fhort,
yet fufficient to inform us that there was
more Difcourfe on both Sides, in order to
the baptizing their Converts, than is ex-
prefly written down -, for even the Confeffi-
ons that Lydia and the Jailor made are not
written, but it is faid in general, they be-
lieved; therefore we are not to take it for
granted there was nothing elfe required, be-

caufe

Qu_. III. Terms of Communion ? 149

caufe the Scripture in thofe Places mentions
no more than a Word or two of fhort Con-,
feffion.

Anfw. 2. In feveral Places where fuch
Tranfa&ions are recorded in Scripture, there
is no mention of their Works or Conver-
fation at all -, and furely no Minifter or
Church in our Day would imagine, that a
mere Confeffion, that Refits is the Chrift,
without any further Enquiry either after
Knowledge, Faith, or Works, is fufficient
Ground for Admiffion to facred Ordinances ;
for then we muft take in almoft whole Na-
tions. Befides, if a Man did make fuch a
Profeffion, that Chrijl was the Son of God,
and his Converfation were blamelefs to out-
ward Appearance ; yet who of our Mini-
fters, or which of our Churches would re-
ceive him without fome further Enquiry
into his Knowledge of Gody and Chrift, and
the Gofpel? Therefore it is fufficiently plain,
by the Acknowledgment and Practice of
thofe who make this Objection, that they
themfelves do not think it neceiTary to con-
fine their Enquiries only to fuch a iingle
Sentence of Profeffion as the Scripture-Hif-
tory expreifes, and feek no further.

Anfw. 3. It is fufficiently evident to me,
that the fundamental or neceffary Articles of
Religion are not the fame in all Ages and
Places -3 but more or lefs Knowledge is ne-
ceffary, in order to Salvation, according to
L 3 the

1 50 What are the fpecial Qu. III.

the Degrees of divine Revelation in feveral
Nations or Ages. The Belief of the Cruci-
fiBion and RefurreBion of Chriji was not a fun-
damental in Chriji's own Life-time ; for
when he fpake of his own Death, Peter re-
plied, far be it from thee, Lord, Mat. xvi,
22. This JJ:all not be unto thee: And the
reft of the Apoftles knew not certainly that
Chriji mould rife from the dead, for fome
doubted even after his Refurrecliion, Mat,
xxviii 1 7. Yet they were the Chief of the
Church of Chriji upon Earth at that Time.
So in the very firft Promulgation of the
Gofpel, before Judaifm was quite deftroyed,
the Apoftles themfelves had not fo full a
Knowledge of Chriftianity as they after-
wards, by Degrees, received from the In-
ftructions of the bleffed Spirit. Many Paf-
fages of Scripture difcover this, as Affs x.
and xv. and Gal. ii. &c. At this Time
there v/as fcarce any Thing of the New Te-
ftament written $ and though the Evidences
of the Chrjftian Religion were great, yet the
Opportunities of a large and extenfive Know-
ledge were exceeding few and fmall among
the common Converts, if compared with
our Age : Therefore the MeJJiahJhip of Chriji y
his Deaths and Refurreffion, and Exalt ationy
with a very few Alterations from natural or
Jewijh Religion, feem to be the chief Things
then neceflary to believe in order to Salva-
tion, or to profefs in order to Communion.

But

Qu. III. Terms of Communion ? 151

But when in Procefs of Time the Jewijh
OEco?iomy was divinely deftroyed, Qhrijliani-
ty grown to its full Perfection, the Canon of
Scripture compleated, and feveral Chriflian
Truths and Duties more plainly and ex-
prefly revealed, it may well be fuppofed that
where this Canon of scripture is freely pub-
lished, God may require fomething more of
Chriflian Knowledge in order to Salvation,
than in the very firft Years of the Gofpel. I
fpeak this laft Proposition but modeftly, and
as a probable Opinion \ but if this be true,
then it clearly follows that there are more
Things neceffary to make a Profeflion of
Chriftianity credible at this Day in moft
Places of England, than were neceflary even
in Judea in the firft Years of Chriftia-
nity.

Anfw. 4. If the EJfentiah of any Doffrine
were perfectly the fame in all Ages, yet the
Credibility of its Profejjion is exceeding dif-
ferent, according to different Circumftances
of Time, Place and Perfons. Where Hard-
fhips and Sufferings attend the ProfefTors of
any Religion, a very flight Profeflion of it
will perfuade me that a Man understands it,
and is very fincere in it 5 becaufe he expofes
himfelf to Suffering by this Means : But
where there is full Liberty given, or efpeci-
ally if external Advantages attend it, there
every one will be ready to Profefs, though
lie has little Knowledge or Sincerity.

L 4 Thof$

152 What are the fpecial Qu^. III.

Thofe firft Times of the Gofpel, were
Times of Reproach and Perfecution ; the
Sect of Chriftians was every where fpoken
againft, and Death and Dangers attended it
on all Sides. Now to confefs the Name of
Chrijl amidft the Reproaches of the World,
againft the Oppofition of the wife and the
foolifh, the Jews and the Greeks, the threat-
ning of Kings, and the Violence of the Peo-
ple, was a more powerful and evident Proof
of the Truth of their Faith, than if they had
made long Speeches, and had the Teftimony
of a continued blamelefs Converfation in a
Land and Age of Chriftians. Surely that
Confeffion, which was fufficient for Martyr-
dom, if their Enemies knew it ; muft be
fufficient for Communion, when made known
to the Church. But in our Age and Nation
where Chriftianity is the Profeflion of the
Time, and the Country, a mere Acknow-
ledgment of the Name, or Death and Refur-
redtion of Chrijl, is not fufficient to prove us
knowing or fincere Chriftians -> and there
ought to be fo much larger a Confeffion, and
fo many more credible Circumftances at-
tending it, before we can reafonably, or up-
on juft Grounds, believe a Man to be a true
Chriftian. All thefe Requirements which I
have before mentioned being put together,
do not amount to fo credible a Profeflion,
as for a Man to fay boldly this one Sentence,

lam

Qu. Ill . Terms of Communion ? 153

I am a Chrijlian, in the Face of Death and
Martyrdom.

Anfw. 5. 1 might add alfo in the laft Place,
that a great Number of the Converfions of
the primitive Chriftians, were fo fudden and
furprizing by the extraordinary Effufion of
the holy Spirit, that the very Miracle of
their Converfion did fufficiently anfwer the
End of a large and particular Confeffion.
The Work of God on the Souls of Men
was fometimes in an Inftant, and they were
made Believers, out of Unbelievers, at once;
the Spirit fell on them while they heard the
Word-, and when they who juft before pro-
feffed Judaifm or Heathenifm, and neither
knew nor loved fefus Chrift, confefled his
Name and his Religion at once ; the wonder-
ful Change was evident to all, and they had
no long Accounts to give either of their
Faith or Converfion, their Knowledge or
Converfation; nor was it required, becaufe
the Miracle itfelf made their Profeffion fuffi-
ciently credible. Befides, fpiritual Gifts
were conferred on Multitudes in that Day
as foon as they were converted, and gave
fufficient Evidence for Acceptance unto Bap-
tifm, as Afts x. 44, 46, 47. While Peter
yet f pake thefe Words, the Holy Ghoft fell on all
them which heard the Word. For they heard
them fpeak with Tongues and magnify God.
Then anfwered Peter, Can any Man forbid

Water,

154 What are the fpecial, &c. Qu_. III.

Water ', that thefejhould not be baptized \ which
have received the Holy Gho/l, as well as we ?

He that well coniiders all thefe Things,
and fets the Affairs of the primitive Times
in a due Light, and thus compares them
with our own, will fee plainly that fome-
thing more is neceffary to make a Profef-
iion of Chriftianity credible in our Day, than
was needful in the firft Age of the Church.
And yet ftill we may be faid to follow the
Rules and Examples of Scripture, while we
require nothing more in order to Commu-
nion than what is neceffary to make our
profejjion credible; for fo much as this has
been always required even in Scripture-
Times, and the Word of God, and the very
Nature of Things feem to demand it.

QUESTION

QUESTION IV.

What is a Church Covenant ? And
whether it be neceffary to Chrijlian
Communion f

ESIDES the Things that have
been already mentioned, as in-
cluded in a credible Profejjion of
Christianity, it is worth our
Enquiry, whether any folemn
Covenant be needful in order to Communion.
Now to anfwer this Queftion we muft di-
ftinguifh between that Communion which
is fixed and conjiant in one Church, or that
which is only Occafional.

By fixed, confiant, and compleat Commu-
nion, I mean the joining myfelf to a par-
ticular Church, fo as to become a compleat
Member of that religious Society, engaging
to perform at appointed Times and Places,
my moft ufual publick Worfhip with that
Society rather than with others, to affift in
all Services neceffary to fupport that Soci-
ety, and partake of all Privileges of it for
mutual Edification and Comfort, and to

main-

156 What is a Church Covenant ? Qu_. IV,

maintain the publick Honour of Chriji in
the World.

By Occajimal Communion, I understand a
mere Participation of the general and fpecial
Ordinances of the Gofpel with a particular
Church for a Time, under the general Cha-
racter and Claim of Chriftianity, and fo far
as Occafions of Providence may make it con-
venient or defirable. But not to become
properly a Member of that particular Soci-
ety, nor be interefted in the Affairs, Regu-
lation or Management of it.

Now for this Occafional Communion, there
is no Neceffity that every fuch Communi-
cant fhould enter folemnly into a Covenant
or Agreement with that particular Church,
any farther than only to partake of thofe
fpecial Ordinances for a Seafon in a decent
and regular Way. It is fufficient for this
Sort of Communion, that a Perfon make
fuch a credible Profeffion of Chriftianity as
has been before defcribed, or that he be re-
commended by fome other Church, or the
Elders thereof, before whom he has made
fuch a credible Profeffion ; or that it be fome
Way afcertained to the Church whofe Com-
munion he defires, that h,e has done it.

But where fixed a?id compleat Fellowjkip
with a particular Society is defired, the very
Nature of Things feems to require it, that
there fhould be fuch a mutual Agreement
among the Perfons that intend to pracYife

this

Qu^. IV. If needful to Communion ? 1 57

this conftant Communion. This is part of
ih&fecond Thing requiiite to make our Pro-
feffion credible, (viz,) a profejjed Subje£lio?i
to all the necefjary Duties of Chriftianityy as
will plainly appear by what follows.

A Church is compofed of fuch Perfons as
agree to worfhip and walk together in all
the Ordinances of Cbriji, (viz.) to attend on
the Miniftry or preaching of the Word, on
praying to God together, on fpeaking or
finging the Praifes of God, and celebrating
all the Inftitutions of Chriji, efpecially that
great one, the Supper of the Lord, which is
called Communion,

They devote themfelves firft to the Lord
in publick by their Profeflion, as they have
done before in Secret ; covenanting to walk
with him in all his Ordinances ; then they
give up themfelves to one another, and they
receive one another in the Lord, which is the
Word ufed moft frequently in the New
Teftament for Admiffion into the Commu-
nion of Saints, or being folemnly acknow-
ledged as Fellow-Chriftians, and confequent-
ly as having a Right to fpecial Ordinances.
They profefs their Agreement or Confent to
worfhip ufually together, to attend ufually
on the Ordinances of Communion as ad-
miniftered in that Church, and to fulfil all
neceffary Duties of Chriftian-Fellowihip in a
fpecial Manner towards one another for mu-
tual Edification, as far as God mail inftrud:

and

158 What is a Church Covenant ? Qu. IV.

and enable them : And this is called the
Church-Covenant, which is in Truth nothing
elfe but a voluntary folemn Agreement with
fome particular Society, to pra&ife thofe fo-
cial Duties of the Chriftian Religion among
them at appointed Times and Places, which
Chrift himfelf has required in general to be
praftifed fomewhere when Opportunity is
found.

Such a Confent or Agreement to meet at
ftated Times and Places for focial Worfhip,
is not indeed formally inftituted in the New
Teftament : But there are feveral Paflages
in the New Teftament which very plainly
fuppofe it, as will appear immediately. And
the Reafon why it was not delivered in the
Form of a Gofpel Inftitution is this, becaufe
it is a Principle of Natural Religion -y the
Light of Reafon teaches it, and upon this
Account it was not fet down as an Inftitu-
tion under the Old Teftament, though
doubtlefs the Patriarchs and holy Men of old
pra&ifed it, ever fince there was any fuch
Thing as publick Worfhip fet up in the
World : So the Ifraelites met and read the
Scripture, and prayed in their Synagogues
without the Formality of a particular divine
Inftitution; wherever a Synagogue was built,
the neighbouring Inhabitants by Confent
weekly worshipped there.

I confefs where Magiftrates take upon
them to impofc a Religion upon the Peo-
ple,

Qir. IV. If needful to Communion ? 1 59

pie, and national and parochial Churches are
appointed by fome affuming Powers, this
free Covenant or Agreement degenerates into
a conjirained Confent -, but fuch a free and
explicite Agreement is more neceflary a-
mong thofe Chriftians who are left to their
own Liberty, or who diflent from a natio-
nal and eftablifhed Church.

This Covenant has indeed been much cen-
fured both by the profane World, and by
fomeFellow-Chriftians : And it muft be con-
ferred that fome few Minifters and Churches
of rigid and narrow Principles, have hereto-
fore given too juft an Occafion for Cenfure,
by drawing up their particular Church-Cove-
nants in a long Form of Writing, and in-
ferting feveral Things into them that were
by no Means neceflary to common Chrifti-
anity, and fuch as favoured too much of a
Party-Spirit ; but Churches and Minifters
in our Age better underftand Chrijlian Li-
berty and true Principles of Charity. I know
of none of thefe Impofitions in our Day ;
and if our prefent Practice in this Matter be
cenfured by any, I am perfuaded it is mere-
ly for want of underftanding it : For if it be
fairly reprefented, as I have defcribed it, it
appears to be a Piece of mere natural Reli-
gion^ and focial Worfhip ; and is fo far from
being an Addition to the Rules of the Gof-
pel, or an Impofition on the Confciences of
Chriftians, that no voluntary religious So-
ciety

i 60 JVhat is a Church Covenant ? Qu_. IV.

ciety can poffibly fubfift without fome fuch
Covenant. When any Perfon therefore joins
himfelf to, and becomes a Member of a
Chriftian Church, this Covenant or mutual
Agreement is always implied where it is not
expreffed ; and thofe that have been fo weak
as to ridicule the Forms of it, yet are fo
wife as to pradtife the Subftance of it.

Indeed the mere Neceflity and Reafon of
the Thing is fo plain and convincing, that
one would wonder that any Man mould
fpeak againft it, if he will but give himfelf
Leave to confider the following Particulars.

1. How can there be a receiving of each
Other in tide Lord, at the firft forming of a
Church, if there be not a mutual Agree-
ment, or giving up of themfelves to each other
to worfhip the Lord together ? Chriftians
are commanded to do it, that with o?ie Mind
and one Mouth they may glorify God. Rom.
Xv. 6, 7. And how can any particular
Member afterward be received to Commu-
nion, if there be not fuch a Society or Church
to receive him, and to which he may give
up himfelf to walk with them in the Lord?

2. How can there be any foci al Worfhip
performed, if there be no Agreement to wor-
fhip together in the fame Place, and at the
fame Time ? If all Chriftians muft always
be at perfeel Liberty to worfhip where they
will, and communicate every Lord's Day at
a different Place, a Minifter may fometimes

be

Qu. IV. If needful to Communion ? 1 6 1

be left to preach to the Seats and the Walls,
if none are bound to attend on his Miniftra-
tions : And on the other Hand, furely the
Minifter may take as much Liberty as the
People -, and he may abfent himfelf and
worfhip elfewhere,* when they are all
gathered together and wait for a Sermon.
Thus many Affemblies for Worfhip may be
without a Teacher, and many Teachers
without an Affembly, and fome fmall Af-
femblies have many Teachers

3 . How can there be any Provifon made
of a proper Place of Worfhip for a whole Af-
fembly, or any Conveniences or Decencies
that are requifite for facred A&ions, with-
out fuch an Agreement ? How can a Table
be appointed or furniihed with Bread and
Wine, and VefTels to contain them, fit to di-
ftribute the Lord's Supper, unlefs feveral
Perfons have agreed upon it ?

4. How can the Minifter be maintained if
there be no Societies agreeing to attend on
their Miniftry, and fupport and encourage
it ? Yet this is a Duty incumbent on all thofe
who are minifteredunto : Gal. vi. 6. 1 Cor. he
13, 14. Each Society is bound by the Rules
of the Gofpel to maintain and honour their
own Minifters who labour among them in
Word and DocJrine. 1 Tim. v. 17. and 1
Theff. v. 12, 13.

5. How can the Poor of Chrijl be fed and
cloathedy if Chriftians are not distributed into

. ML diftiuaj

1 6 2 What is a Church Covenant ? Qu . IV .

diftindt Societies, and each take Care of their
own Poor ? Eph. iv. 2K. To whom mould
the poor Chriftians have applied of old, if
not to their own Societies ? For fingle Per-
fons cannot, nor are they bound wholly to
maintain them. They muft therefore be di-
ftributed into diftindt Societies, that every
poor Chriftian may know where to apply for
Relief; and that each of the richer may
know alfo to whom they mould give their
conftant Alms, and look upon themfelves in
a lpecial Manner bound to fupply. If all
the poor Saints in a Nation were ftraggling
abroad, and belonged to no Chriftian Soci-
ety, how mould the richer Perfons, or richer
Societies know thefe are God's Poor, and of
the Hoi fe hold of Faith ^ whom they are bound
in zfpecial Manner to take Care of, Gal. vi.
1.0. unlefs they have made a Profeffion to
fome Church of Chrijl, and are known by
this Means ?

So great is the Neceffity of thefe Things
to be done by particular fettled Societies^ that
Chriftian Princes and Governors, in order
to have thefe Things regularly performed,
have thrown all their Dominions into the
Form of diftindt Parijhes, or iingle Congre-
gations ; though they have had not much
Regard to any Rules of the New Teftament,
ill eftabliihing their Church Worfhip and
Difcipline in other Parts of it.

6. How

Qu . IV. If needful to Communion ? 163

6. How can the Ordinances of Cenfure and
"Excommunication be ever adminiftered, if
there be no Societies agreeing to walk and
worfhip together ? If any Perfon be charged
with a Fault or heinous Crime, he will re-
ply, " He belongs not to any Society, who
" fhall affume a Right to deal with him and
<c cenfure him ?" And it is impoffible that the
whole vifible Church oi Chrift can meet to-
gether, or take Cognizance of fuch particular
Caufes, and give Cenfures, unlefs we fet up
a Pope, or Council, or Conclave of Cardinals
to do all this, and conftrain all particular
Churches to fubmit to their fovereign and
univerfal Dictates.

There muft be therefore an Agreement
betwixt a Company of profeffing Chriftians,
giving up themfehes to one another, and recei-
ving each other in the Lord, in order to main-
tain the Church of Chriji in the World, his
Gofpel, or his Honour; to fupport his Poor,
or his Minifters, or the Purity of his Church,
or of any holy Ordinance. Receive there-
fore the Apoftles Exhortation. Rom. xv. 6,
7. That ye may with one Mind and one Mouth
glorify God, even the Father of our Lord Jefus
Chrift, receive ye one another as Chrift alfo
received us, to the Glory of God.

M z QUESTION

Q^U E S T I O N V.

When a Per/on is once joined to a
particular Churchy whether he may
never worjhip with other Churches
occajionally^ or change his fixed
Communion to another Church f

Anfwer, That this Agreement to
worfhip together is not fo ftrict-
ly to be understood, as if none
of thofe Perfons fhould ever
worfhip any where elfe -y for
there are various Occafions in the Courfe of
Life that may lead the Members of one
Church now and then to worfhip with an-
other. Since we all hold the fame Faith
and Worfhip in the Effentials of it, we are
to efteem ourfelves in general Communion
with the whole vifible Church of Chrift ;
and fometimes we join in Worfhip with
others, merely to teflify our Charity and
Chriftian Fellowfhip with thofe that in the
Circumflantials of Religion differ from us ;
fometimes to accompany a particular Friend;
to hear a particular Minifler ; to attend on

fome

Qu. V. May Perfons change, &c. 165

fome fpecial Occafion of Prayer, or Preach-
ing ; on fuch Occafions we may very rea-
fonably worfhip with various AfTemblies :
Or perhaps we may be called to travel from
home, and to fpend many Seafons of Wor-
fhip abfent from our own particular Com-
munity, and then we join with thofe
Churches where Providence may caft us.

When Chriftians travel where they are
unknown, or make any confiderable Stay in
diftant Places, they mould carry with them
a Letter of Recomme?idation from the Officers
or Members of their own Church, to any
Churches of Chrift, where they may come ;
fuch are the Letters that St. Paul fpeaks of.
2. Cor. iii. 1. Do we need Letters of Commen-
dation to you, or from you ? And thus he
himfelf in his Letters recommends Chriftians
to diftant Churches, as Rom. xvi. 1, 2. /
commend unto you, Phoebe, our Sifter, who is
a Servant of the Church at Cenchrea, That ye
receive her in the Lord as becometh Saints, i. e.
that ye receive her to the Participation of
Chriftian Ordinances, as wTell as of if her in
any civil Affairs.

This Agreement or Church-Covenant,
therefore, only obliges Perfons, as far as they
can with tolerable Conveniency of Affairs
and fpiritual Edification, to make that
Church, of which they are Members, the
ufual Place of their Worfhip, and efpecially

M 3 their

1 66 May Perfons change Qu. V.

their Participation of the Lord's Supper,
whereby fpecial Communion is maintained.

The Queition concerning the changing of
cur fixed Communion from one Church to an-
other\ may be thus determined.

All Church-Fellowfhip is appointed for
the publick Honour of God, for our mutual
Afiiftance and Edification in fpiritual Things,
and for the Support of the Intereft and King-
dom of Chrift amongMen . Whenfoever there-
fore any Member cannot attain thefe Ends
in the particular Church he belongs to, after
folemn Confideration and Prayer to God for
Counfel, he may defire a Difmiffion to
fome other Church, and upon thefe Reafons
the Church ought to give it. A Brother, or
a Sifter, is not in Bondage in fuch Cafes ;
and the Paftoral Ofnce, and all Church-
Power is for Edification, and not for Ije-
flruc~iiony as St. PWfpeaks, 2 Cor. xiii. 10.
Now this NeceJJity of changing our Com-
munion may happen feveral Ways: As when
a Perfon removes his Habitation to fuch a
Di fiance, as that he cannot conveniently at-
tend and perform the Duties of Church-Fel-
lowfhip in that Society ; or when the Church
falls into pernicious Errors and Herefies ; or
when upon any other Account his own Edi-
fication in that Church is not to be attained;
or when other necefiary Circumftances of
Life, or Religion, make his Union to an-
other Church cf much more Importance,

But

Qu. V. their Communion ? i6j

But in thefe Cafes let the Confidence of a
Man be well informed, and let him duly
confider all Circumftances before he put this
in Practice : For it argues a light and
changeable Temper to be running always
from one Church to another, and unbe-
coming the Spirit of the Gofpel. Yet where
the Reafons of removing this Communion
from one Church to another are juft and
good, and after due Application to the
Church, if they refufe to difmifs him, he
may fairly depart without it, and join him-
felf to any other Church that is fatisfied in
his credible Profeffion of Christianity.

M4

QUESTION

Q^U E S T I O N VI.

Whether fixed Communion 'with fome
particular Church be a necejfary
Duty : And whether any may be
admitted to occafional Communion^
who are no fixed Members of any
Church,

%0$$$$% T is a natural Enquiry flowing
g^^g from the former %s/?w»,Whe-
ijl * $fb t^ier any Perfon is at Liberty to
^ij^-^l . content himfelf merely with oc-
(iaV(y>^ cafional Communion, fome-
times with one Church and fometimes with
another, without becoming a fixed Mem-
ber of any Church at all ? Or whether a
Church may forbid a Perfon occafional
Communion, who refufes utterly to join in
any fixed Communion ?

The Duties of holy Fellowfiip for the Glory
of God and mutual Edification, which are
moil regularly pradtifed in a State of fixed
Communion, are fo many, and fo plain in
Scripture, and in the Reafon of Things, that

very

Qu.VL Is fixed Communion , &c. 169

very few Perfons can be exempted from
them: For thofe Duties are fuch as thefe,
to attend on publick Miniftrations together,
to pray and confer together about fpiritual
Things, with a fort of holy Intimacy or
Friendship, to encourage and fupport the
Miniftry, to maintain the Poor, to uphold
the publick Worfhip of God by afiifting in
the Provifion of a Place, and all other ex-
ternal Things neceffary for publick Wor-
fhip, to receive Members into the Church,
to cenfure and reprove, and caft out fcanda-
lous Members, to watch over one another
in their holy Converfation, &c. to admo-
nifh and to receive Admonitions.

I grant that fo many of thefe Duties as
can be conveniently performed toward all
Fellow-Chriftians, mould never be omitted
where Providence gives juft Occalion ; but
lince each Chriftian cannot watch over all
others, worihip with all others, affift to-
ward the Maintenance of all the Poor, nor
all the Minifters, &c. Thofe with whom
he agrees to worfhip in a ftated Way, are
the Perfons to whom he is moft immedi-
ately called to fulfil thefe kind Offices, and
has fairer Opportunities to do it. And as I
have fhewn before, that publick Worfhip
could never be certainly, regularly and com-
fortably maintained without fuch a fixed
Communion, and every Perfon that refufes
fuch Services to Chrijl and the Church, muft

have

i yo Is fixed Communion Qu . VI.

have very plain and conftraining Reafons to
excufe his Negleft.

Befides, the Privileges of fixed Fellowftip
are, or fhould be, alluring and encouraging ;
fuch as, their Opportunities of ferving Chriji
in his publick Intereft in the World, fup-
porting his Name among Men, their Vote
in chufing Minifters or Officers of the
Church, and their Intereft in the Prayers,
Cares and Watchfulnefs of the Church, for
them, and over them, their fpecial Right to
the fpiritual Afliftance of the Minifters and
Eiders of that Church in private Counfels,
Admonitions, and Prayers with them and
for them ; their own temporal Support,
Affiftance and Relief by the Church, if they
fall into Poverty, &c,

It is my Opinion that fcarce any Perfon
can be juftly exempted, or excufed, from
fixed Communion fomewh'ere, but thofe,
who by Reafon of their different Opinions,
unhappy Temper, or fome fpecial Circum-
ftances of Life, are under fome Sort of In-
capacity of fulfilling feveral of thofe Duties,
and yet by their credible Profeffion appear
worthy to partake of the fpecial Ordinances
of the Church,

And if there be any Perfon to be found in
fuch Circumftances, I fhould think it is only
fuch as thefe. (i.) One that has no fixed
Abode, but his Bufinefs of Life is at all
Uncertainties, and calls him perpetually to

change

Qu. VI. a necejfary Ditty ? 171

change his Refidence : Such were the A-
poftles and Evangelifts, and the itinerant
Preachers of the firft Century, together with
their Attendants, who feem to be fettled
Members of no particular Church. Or (2.)
Such a one that differs exceedingly in his
Sentiments in fome important Doctrines, or
practical Points of Religion, from all the
Churches of Chrijl near him, and yet may
be fuppofed to hold all the neceflary Arti-
cles of the Chriftian Faith, but may not be
fo fit to affift as a Member in the Affairs of
a Church of fo different Opinions. Or laftly,
there may be fuch a Perfon as may give
fome credible Evidences of true Piety in his
Heart, but his natural Temper is fo violent,
his Spirit fo various and inconftant, that he
can fcarce confine himfelf to the fettled Or-
ders of any Community, but will be more
likely to divide a Congregation, than to edi-
fy it in Love.

Perhaps it may be lawful and proper;
nay, I add further, perhaps it is a neceffary
Duty at fome Seafons, and upon very good
Evidence of their Chriftianity, to receive
fuch Sort of Perfons as thefe to occafional
Communion, though they have no fixed
Relation to any particular Church ; and the
general Rules of Chriftianity will oblige
them to perform feveral relative Duties to-
wards their Fellow-Chriftians, and .to help

fupport

172 Is fixed Communion Qu. VI.

fupport the external Charges of thofe
Churches, with whom for a Seafon they
hold Fellowfhip.

But after all, I muft confefs that the fpecial
Duties, which belong to a fixed fettled Com-
munion of Chriftians, are fo generally plain
in Scripture, and fo neceffary from the very
Nature of religious Societies, as defcribed
under the 4th §>uefiiony that in my Opinion,
any Church of Chrifi has Reafon to make
very careful Enquiry into the real Chriftia-
nity of a Perfon who defires occafional Com-
munion only, but utterly refufes all Man-
ner of fixed Communion with any Church
where he has proper Opportunity; unlefs
his Habitation be always unfettled, or his
Circumftances very peculiar, or he can give
fome other juft Reafon of his Refufal to the
Church.

I mould alfo add in this Place, that if
Perfons mould be freely and readily indulged
and tolerated in this Sort of loofe Communion,
becaufe they may have fome Sort of Ap-
pearance of Reafon for it, others that have
much lefs Reafon, or none at all, might
probably demand and expect it ; and thefe
Examples would tend greatly to the Difib-
lution and Confufion of Churches : In fuch
a Cafe, though it may be barely lawful, yet
it feems not to be expedient \ and therefore
fhould not be commonly practiied, fince it
leads to the Ruin of Churches, rather than

to

Qir. VI. a necejfary Duty ? 173

to their Edification. 1 Cor. x. 23. except
in Cafes extraordinary.

Another very obvious Queftion arifes here,
(viz. J Whether a Church, or religious So-
ciety, may refufe a Perfon who offers him-
felf to become a fixed Member of that
Church in conftant and complete Commu-
nion, and makes a vifible and credible Pro-
feffion of his Faith ? Whether a Church can
lawfully forbid fuch a Perfon to become a
complete Member, and reftrain him only to
a fort of occafional or incomplete Commu-
nion ?

Anfw. Though it is certain that without
fuch fixed Societies or Churches, publick
Chrijlianity could not be well maintained,
and therefore far the greateft Part oiChrijli-
ans are certainly obliged to become Mem-
bers of fome particular Chrijlian Society;
yet as there may be fome peculiar Cafes
which may excufe a Perfon from fixed Com-
munion and Memberfhip, fo there may be
peculiar Cafes alfo which may excufe a
Church from receiving fome Perfons to
complete Memberfhip with them, though
they may admit them to occafional Com-
munion.

Let it be confidered, that by admitting a
Perfon to fixed Communion, and making
him a Member of that particular Society,
he not only acquires a Right to join with
the Society in all the Ordinances of the Gof-

pel

174 Is fixed Communion Qu. VI.

pel and fpecial Communion, in publick on
the Lord's Days, but he hath a Right to be
with them at any more private Meetings of
the whole Church, and to confult and act
in their fpecial Affairs : He has a Right to
attend on fuch Meetings for confidering of
the Circumftances and State of the Church,
for regulating^ Things that are amifs, for al-
tering any of their Cuftoms, for diftributing
Monies to the Poor, for chufing a Paftor or
other Officers, for admitting Members, and
for exercifing the Difcipline of the Church,
&c. He acquires alfo a Right in Joint-
Partnerfhip to the temporal Pofleffions of
the Society, fuppofe it be a Meeting-Houfe
for publick Worfhip, Veffels of Plate for
Church Communion, or any Houfes, or
temporal Goods, or Donatives, which may
belong to that particular Society.

Now though the Laws of Chrijl require
us to receive every vifible Chriflian, who de-
fires it, to Communion in publick Worfhip,
and in fpecial Ordinances of the Gofpel, be-
cause he is fit for it, yet thofe Laws do not
require that every fuch Perfon fhould be ad-
mitted to the peculiar Counfels and Affairs
of any particular Society, becaufe perhaps
he is really unfit for it. Perhaps they know,
or have abundant Reafon to believe, that
his different Opinions, or his unhappy Tem-
per, or his peculiar Circumftances, would
render him a very troublefome Member of

it,

Qu. VI. a necejfary Duty ? 175

it, that he would raife Parties in the Choice
of Officers, or in Admiffion of Members,
or in diftributing to the Poor, or in the Re-
gulation of other Church-Affairs -y and
therefore they allow him only occajional
Communion with them, which is all that
feems to be his Duty with Regard to that
particular Church, and which is all the
Duty which the Laws of Reafon, or of Re-
ligion, feem to demand of them toward him.
Beiides, let it be further confidered, that
whatfoever Inftances of Chriftian Fellow-
ship in facred Things the Laws of Chriji
may demand for fuch a Perfon, yet it is
certain the Laws of Chriji do not demand
for him any Share in the temporal PorTeffi-
ons of that religious Society, nor in the Di-
ftribution of their temporal Things, unlefs
it be perhaps to relieve him in fome Degree,
if he be neceilitous. Therefore the Laws
of Chriji do not require that Society to re-
ceive fuch a Perfon to complete Communion
and Memberfhip, to introduce him into their
Councils and Affairs, or to vefl him in any
of their temporal PofTeffions, fince it is evi-
dent he will become a very troublefome
Member, and endanger, if not deftroy, the
Edification and Peace of the particular Soci-
ety or Church. Let all things be done to
Edification: Follow thofe Things which make
for Peace \ and Things whereby one may edify
another.

QUESTION

QJJ E S T I O N VIL

What Knowledge is necejfary for
Cbrijlian Communion f

Section I.

NDER the Third gueftion I
have fhewn that the Know-
ledge neceflary to Commu-
nion, includes in it both a
Knowledge of what is ne-
ceflary to Salvation, and a
Knowledge of what is further neceflary to
maintain and enjoy this holy Communion:
The very Nature of Things requires this.

Firjfy let us confider the Things necefla-
ry to Salvation. How many Articles of the
Chriftian Faith or Practice, are necejjary to
cur S a hat i en y or in other Words, how many
Fundamentals are therey is not exprefly de-
termined in any Part of the Scripture. It
is a Queftion that has troubled the Chriftian
Churches almoft two hundred Years, ever
fince the Reformation began, -but has never
yet been decided to the common Satisfaction

even

Qu. VII. What Knowledge is, &c. 177

even of thofe that held the Scripture to be the
only and perfect Rule of Faith and Practice.
Therefore as every Man muft judge for him-
felf, concerning the Fundamentals of Chriftian-
ity, in Order to examine his own Heart, and
evidence to himfelf his Hopes of Salvation ;
fo every particular Church muft judge for
itfelf, which are the Fundamentals, or necejfary
Articles of Chriftianity, to examine thofe that
propofe themfelves to Communion, and evi-
dence their Right to it.

I grant this, that in determining the Na-
ture or Number of necefTary Articles, the
Churches of Chrifl ought to govern their Sen-
timents by the Rules of Scripture, as near as
they can find them, by comparing one Place
with another, and form their Judgement in
this Matter by a large and extenfive Charity.
A general Love to Mankind, the dutiful Imi-
tation of God our Saviour, and the exemplary
Practice of the blefTed Apoftles, oblige us to
make as few Articles necefTary as is confident
with the great Ends of the Chriftian Reli-
gion, and to impofe nothing more upon the
Confciences of Men in this Refpect, than we
folemnly believe our Lord Jefus Chriji him-
felf impofes in his Word, as we will anfwer
it at the great Day of his Appearance. Yet it
is certain, and without Controverfy, that there
are feveral Articles both of Do&rineand Duty,
of fuch Importance, that a Man cannot be a
true Chriftian without them, nor have any juft

N Hope

178 What Knowledge is Qu. VII.

Hope of Chriftian Salvation according to the
Gofpel ; and confequently, without the Ac-
knowledgement of thefe Articles, a Perfon
may lawfully be refufed Communion.

Here let me lay down this Preliminary :
That the Fundamentals of Religion (as I have
proved before) are very different, in different
Ages and Nations, according to the different
Degrees of Revelation, and different Advan-
tages for knowing the Truth : But ever fince
the Time that the Canon of Scripture was
finimed, and where this Canon is publifhed
and acknowleged, we may fay in general, and
with Regard to Church-Communion, that
the Fundamentals of Chriftianity are the fame
to this Day; efpecially in fuch Places of
Great- Britain, Ireland, &c. where Perfons
enjoy fo great Degrees of Advantage for ob-
taining Chriftian Knowledge. What gra-
cious Allowances for Want of Capacity, or
for Want of Means, in dark Corners of Eng-
land, or in India, God will make hereafter,
is not my Bufinefs to enquire into; but cer-
tainly, we are to admit none to Chriftian
Communion who have not the Knowledge
that is effential to Chriftianity. And though
we cannot precifely reckon up the certain
Number of effential or fundamental Articles,
yet we may lay down fuch Characters of
them, as may affift and regulate the Affairs
of Chriftian Communion.

Sect.

Qjj . VII. necejjary for Communion ? 1 79

Sect. II. We may begin therefore with
Negatives, and may boldly fay, Thofe cannot be
Fundamentals either of Faith or Practice,
which are not very clearly revealed, either in
exprefs Words, or in very plain, eafy, and
obvious Confequences; they muft be fuch as
the meaneft Chriftian may be able to find by
reading his Bible, with fincere Defire of
Truth, with holy Diligence, and with hum-
ble Prayer : For the Way of Holinefs and Sal-
vation is fo plain, that Fools Jhall not err
therein, Ifa. xxxv. 8. which may be explained
by that Text. 1 Cor. i. 26, 27. Not many wife
are called, but the foolijh Tubings of this World >
&c.

Thofe again cannot be jundamental which
are only to be found in fuch Verfes of Scrip-
ture, the Authority whereof may have been
any Way dubious or reafonably fufpected.
For Fundamentals muft have the Jlronge ft
Authority, as well as the plaineft Evidence, and
that for the fame Reafon. Upon this Account,
I would never call that a Fundamental, which
is not mentioned but in one fingle Text of
Scripture -} for it is poffible, that fuch a fingle
Text might be contested by Criticks, or tranf-
cribed falfe, by the Neglect or Iniquity of
Men, or be falfely tranflated, either by Igno-
rance or Defign. Fundamentals mull be re-
vealed in feveral Parts of the Bible, and ap-
pear to be the frequent Defign and Subject of

N 2 the

I So What Knowledge is Qu. VH#

the holy Writers; that fo the Faith and Sal-
vation of plain Chriftians might be fecured
againft the Danger of fatal Miftakes, and the
fcubtilty of Criticks, or cunning Deceivers.

Such Articles alio can never be fundamen-
tal, as have no neccflary Influence on the Ho-
nour of God, the Good of our Neighbour,
or our own Holinefs and final Salvation : For
fir.ee the Honour of God, and the Good of
Men, is the very End of the Gofpel, that can
n^ver be an effential Part of it, without which,
thefe Ends may be happily and glorioufly at-
tained.

Sect. III. The plain and pofitive Charac-
ters of true fundamental Articles in Chriftian
Religion, feem to be fuch as thefe.

i . Thefe without which there can be no Re-
ligion : Such a?, that there is a God -> that
this God is to be worfhipped, believed, and
obeyed j that he governs Man in this Life in
Order to a final Judgement ; that there is a
future State; and Rewards and Punifhments
hereafter, according to our different Beha-
viours here.

2. Thole alfo feem to be effential, necef-
fary, and fundamental Articles of the Chrift-
ian Religion, which are the chief Points that
raife it above natural, or diflinguifh it from
the Jewifh Religion, and which are repre-
fented in Sciipture as the very Foundation and

Sub-

Qx VII. ruciFary for Cmmmmmm ? : : :

bflance, the Myftery and Glory, oft Z- .
pel; luch are the

That all Mankind are Sinners ; are deftitute
cf HsJinefs and Happine/s; and fitful M ;
.-.:•:• .;-./; v.- ::-: ..' ::•:':■: F.::.- . :s I :r:?
of nd there is mo Way of Accej

for him hut by a Mediator. John nr. 6.
Man comet b to the Father but by me : And I
take this Do3rine of the Neceffity and Ufe :
a Mediator, to be the Groundwork of the
Difference betwixt natural and revealed R i -

it this Mediator is the Sen of Gzd daxl&ng
inFle/b; or ^ that the Son of God bos taken l
him bwman Nature f. : 1 }e-

::-.-: s .V.j :.:;:-: T: "!s Zztz'.s :, ':: p: r-rr'.y
the great Myilery of the Goipel, and it (be □
be acknowledged ■srithcut Tp* tnat

God was mamfeft in the Flefb. i Tim. iii. 1 6.

That Jefus «/ Nazareth is this gkricus Per-
fin, this only Mediator. There is one God, and
:~: _V.j; _v; - jy;:: :-:: G:.:.::.: -'■::. : ■:
Jcfos Chrift. i Tim, ii. 5. It ye beleve
that I am be, ye JbaE die in your Sins. John
viii. 24

7 :n Order to t \'jn9

Obrifi is appointed by the Father to inftrutJ us,
as a Tsjcter or Prophet ; to make an Atonement

I f , and to interc ed -
and to gi<3eus Laws, and rule and judge us as
our L&rd and King : For hr

in, and exprefs Notices in his
N z

1 8 2 What Knowledge is Qu . VII.

Word, that this is the Way whereby he faves
us ; and if we know not fo much as this of the
Method of his Salvation, how can we apply
to him for it, or receive it at his Hands with
any Degree of Faith ?

That the Lord Jefus Chrift is to be believed >
trufled in, received, and fubmitted to, under
thcje feveral CharacJers which he fujlains, by
all that would partake of this Salvation : For
if he be abfolutely rejected rn either of thefe
his Offices, we have no Reafon to expect
him to fulfil any Part of his Salvation to us,
or in us. If we refufe him that fpeaketh from
Heaven as our Prophet, we cannot efcape. Heb.
xii. 25. If we utterly reject his proper Sa-
crifice as a Prieft, there remaineth no more Sa-
crifice for Sins, but a certain fearful looking
for of Judgement, and fiery Indignation. Heb.
x. 26, 27. And if we refufe this Man as a
King to reign over us, we Jhall be flain before
his Face. Luke xix. 27. He will take Vengeance
en them that obey not bis Gofpel 2 Theff. i. 8.

That God forgives repenting Sinners, and is
reconciled to them, not for the Merit of their
Repe?2tances, but for the Sake of what Jefus
Chrift has done and fuffered. This is a very
evident Confequent from the former Doc-
trines, and has a plain and neceflary Connec-
tion with them. It feems to be the very Sub-
ftance of the Gofpel, that we are juftified or
faved, not by our own Works, but by the Grace
oj God abounding to Sinners, through the Re-
demption

Qu. VII. necejfary for Communion ? 183

demption which our Lord Jefus Chrifl hath
obtained ; and that Jefus Chrift redeemed us
from the Curfe, by bearing that Curfe for us j
and that God is at Peace with us for his S.*ke ;
that the Gofpel is the Word of Reconciliation ;
that God zvas in Chrifl:, reconciling Sinners to
himfelf ; becaufe he that knew no Sin was made
Sin, or a Sin -Offering, for us, that we, who
are Sinners, might be made righteous, and ac-
cepted of God through him. 2 Cor. v. ult. See
Rom. iii. 20, to 25. .Epbef ii. 8, 9. and
many other Places.

That though we cannot obtain the Favour of
God and eternal Life by the Merit of cur own
good Works, yet Faith in Chrifl % Repentance of
all Sin, and Holinefs of Heart and Life, are
necefjary, in Order to our Enjoyment of the
final Salvation. The Scripture is moft exprefs
and pofitive in fuch Sort of Articles. He that
believeth not fiall be damned. Except ye re-
pent ye fhallperijh. And, Without Holinefs no
Man Jha II fee the Lord. Now by this Article
we are bound to refill all Temptations, to
ftrive againft and fubdue all finful Appetites
and Inclinations, and to pradtiie all known
Duties of Fear, Faith, Love, and Woifhip,
towards God ; and Juftice, Faithfulnds, and
Kindnefs, toward Men.

That the Holy Spirit of God is appointed and

given to blefs Men with Wifdom and I pi ritual

Under/landing, to afjijl them to accept of this

Salvation of Chrift, to fanci'fy them here, and

N 4 fit

184 What Knowledge is Qu. VII.

Jit them for the full Enjoyment of it hereafter :
For fince the Canon of Scripture is compleated,
there is a Number of fuch exprefs Atteftations
therein, to the enlightning and fanclifying
Operations of the Holy Spirit, that he who ut-
terly and in all Senfes denies them, feems to de-
ny that there is any Thing for the Blefled Spirit
to do amongft Men, fince the Day of Mi-
racles was ended. Now fince the Gift of the
Spirit is one of the mod: glorious and promifed
Bleffings of the Gofpel, a confiderable Part of
the Gofpel feems to me to confift in the Ope-
rations of the Holy Spirit; and in this Senfe,
he that denies the Work of the Holy Spirit,
feems to ref ufe a glorious Part of the appointed
Salvation.

Let it be confidered alfo, that we are bap-
tifed into the Name of the Father, Son, and
Holy Spirit : And is it not neceflary that we
fhouid have fome general Knowledge and
Idea who this Father, Son, and Spirit are,
and what is their diftind: Concern and Bulinefs
in Matters of our Salvation, together with
their divine All Sufficiency to perform it?

The Ephe/ians, who had never heard of a
Holy Ghoft, and were baptized only in the
Baptifm of John, might be true Believers
without this Knowledge. ABs xix. 2, 3. But
fince we have had fuch abundant Difcoveries
of him, and are baptized into his Name, the
Cafe is much altered. How can we accept
adult Baptifm, or confirm /&?/ which we pafled

through

Qg. VII. neceffary for Communion ? 1P5

through in Infancy, at our coming into a
Church, if we know nothing of the Holy
Spirit, nor the Ufe of him in our Religion ?

It might alfo be added, as a further Argu-
ment on this Head, that the Communion of the
Holy Ghofi is the great Gofpel-Benedidtion,
joined with the Love of God, and the Grace
of our Lord J ejus Chriji 5 as in 2 Cor. xiii.
14. So that our Initiation into Chriftianky
being folemnized in the Name of Father, Son,
and Holy Spirit, our Chriflian Life and State
being maintained by their diflind: Offices or
Tranfaftions therein, and our Hope of Hap-
pinefs depending on their divine Benedi&ion,
we may reafonably infer, that fome Know-
ledge and Faith of the bleffed Trinity are ne-
ceffary to Chriflian Salvation.

That there (hall be a Refurrefiion of the
Body is another fuch Article ; for if the Dead
rife not, then is not Chrifl rifen ; and if Chrifl
be not rifen, your Faith is vain, ye are yet
in your Sins. 1 Cor. xv. 16, 17. However
this might be doubted by fome Corinthians
before this Epiflle was written, yet it cannot
fafely be doubted now.

That there is a State of Happinefs hereafter
prepared for the Saints where Jefus Chrifl is9
and thofe that refufe his Gofpel jfcall be punifoed
from the Prefence of the Lord with everlafting
Deftruclion. John xiv. 3. 2 ThefT. i. 9. Thcfe
feem to be neceffary Motives to work upon
our Hope and Fear, and without which

the

1 86 What Knowledge is Qu. VII.

the Gofpel could hardly be fuppofed to be re-
ceived amongft Men , and therefore I count
them necejfary and fundamental Articles of
Chriftianity.

Thus I have attempted to give fome In-
stances of fuch Do&rines as feem to be necef-
fary to a Chriftian Profeflion, according to the
Jecond Character of Fundamentals ; {viz.) fuch
as raife it above natural Religion, and dijlin-
gitifh it from Judaifm, &c. and are reprefented
in Scripture as the Foundation y the Sub/lance,
end the Glory of the Gofpel.

3. A third Character by which feveral Fun-
damentals may be known, is this : Thofe Doc-
trines or Duties that are exprejly made ne-
ceffary to Salvation in the Word of God, are
certainly Fundamentals : Though thegreateft
Part of thefe are fuch as are either neceflfary to
all Religion under the ftrjl Head, or are fome
of the mod diftinguifhing Dodrines of the
Chriftian Religion under the fecend Head > as,
He that cometh to God muft believe that he isy
and that he is a Rewarder of them that dili-
gently fek him. Heb. xi. 6. That Jefus Chrift is
the only Way to the Father. John xiv. 6. No
Man cometh to the Father but by me. That
Jefus is the Chrift : Who is a Liar, but he
that denieth that Jefus is the Chrift ? He is
Anticbri/i, that denieth the Father and the
Son : Whofoever denieth the Son, the fame hath
not the Father. 1 John ii. 22, 23.

The

Qu. VII. neceffaryfor Communion. 187

The Duties of believing in Chrifl, Mortifi-
cation of Sins of the Flefh, and Perfeverance
in Faith and Holinefs, I efteem fundamental
and necefTary Duties; becaufe the Scripture
exprefly faith, He that believeth not, Jhall be
damned. Mark xvi. 16. If ye live after the
Flejh ye Jkall die. Rom. viii. 13. If any
Man draw back, my Soul Jkall have no Plea-
fure in him. Heb. x. 38. And for the fame
Reafon this Error, That Ju/lification is to be
attained by the Works of the Law, feems to be
an Herefy, or fundamental Error ; becaufe
the Scripture faith, Chrifl is become of none
Effecl to you, whofoever of you will be juflified
by the Law, ye are fallen from Grace. Gal. v. 4.
By which we are tounderftandy^A a Hope of
jf -unification by the Law, as made the Sacri-
fice and Atonement of Chrifl needlefs; and
which was mod probably the Senfe of the
Heretics in that Day.

Sect. IV. But here I defire my Readers
to take Notice of ihek five Things.

Note. 1 ft That I have by no Means pre-
tended to reckon up all the fundamental Ar-
ticles, or give a full or regular Catalogue of
them: There may be fome which 1 have
omitted, and fome which I have mentioned
twice, and that are included in each other. I
have only laid down fome general Tokens or
Marks, whereby necefTary Truths and Duties

may

1 88 What Knowledge is Qu. VII.

may be known, fo far as the Terms of Chrift-
ian Communion are concerned therein.

Note 2d I have here joined leveral doctri-
nal and practical Articles together, fuppofing
that all thofe Duties which the Scripture makes
neceffary to be pra&ifed, are necelTary alfo to
be known in order to pra&ife.

Note 3d I call thefe Articles fundamental ;
and it is my Opinion that they may be infifted
on as neceffary to Communion, becaufe they
feem to me neceffary to true Chriflianky, in
fuch an Age and Land of Light as ours is.
Yet, what I hinted before I repeat now, that,
as I will not judge all the Heathen World, and
condemn them for want of Chrijl i an Knowledge y
fo neither will I utterly condemn every poor Soul
in the obfeureft Corners of a Chriftian Nation,
for Want of fuch Degrees of Knowledge as
tome feem neceffary to Salvation, to all that
know and read the New Teftament. I grant,
that God, in his Word, does not feem to
give Encouragement to their Hope of Heaven,
nor allow their Communion with Chriflians
on Earth : But the final Condemnation of
them is alone with him. And af:er all that
we can fay, every Perfon muft judge for him-
felf, which Articles are neceffary in Order to
his own Salvation ; and every Church muft
judge for itfelf, to regulate its own Commu-
nion ; and God alone is a fuperior Judge, with
Regard to the one or the other.

Note

Qu. VII. necejfary for Commnnion ? 189

Note 4th I do not think every one of thefe
Articles neceffary to be exprefly infifted on,
and profeffed by every Communicant ; but fo
many only as the Church (hall think neceffary,
in Order to give them a reafonable Satisfaction
that he knows and believes the reft.

Note 5th Though I efteem it neceffary that
every Communicant make known his Belief
of fuch Articles as the Church judges funda-
mental and neceffary fome Way or other, yet
I am far from confining him to any propofed
human Forms of Expreffion ; as I (hall (hew
under the next ^uejiion.

S e c t . V. I proceed now to the fecond Sort
of Knowledge that is neceffary to Chriftian
Communion ; and that is, a Knowledge of all
thofe 'Things that are neceffarily implied in the
Enjoyment or Practice of this Communion ; or,
in fliort, thus : We muft know what Com-
munion is, and how to communicate, before
we can pradtife this Duty.

This Sort of Knowledge includes thefe Par-
ticulars.

1. If I fhould fay it is neceffary to be
baptized before we communicate at the Lord's
Table, I fhould have far the greateft Part of
Chriftians on my Side ; and if Baptifm be ne-
ceffary, it is neceffary alfo to know the Na-
ture of Baptifm, the End and Defign of Bap-
tifm, the Meaning of being baptized in the
Name of the Father, Son, and Spirit, and the

Manner

190 What Knowledge is Q^u. VII.

Manner of performing it, whether it muft be
done by dipping or fprinkling, or whether both
be not lawful, and whether Baptifm in In-
fancy be fufficient.

2. It isneceflary alfo, that a Perfon fhould
know what is the Nature of the Lord's Sup-
per ; that it is to be performed by breaking of
Bread, and diftributing that and the Wine
amongft a Chriftian Afiembly ; that the Bread

•and Wine are both to be bleffed, and what is
the Nature of that Blefling ; what the Bread
and Wine reprefent 5 what is the Defign of
breaking and diftributing them ; who are the
Perfons that mult do this : And a Woman
mull know, whether Women are to be ad-
mitted to the Lord's Supper.

3. That feveral Perfons, who make a cre-
dible Profeffion of Chriitianity, muft agree
to meet together for Chriftian Worftiip, at the
feme Time, and in the fame Place, in Order
to celebrate this Ordinance ; and that it is not
to be received alone, becaufe it is an Ordi-
nance of Communion.

Without the Knowledge of thefe Things,
I do not fee how any Perfon can communi-
cate in the facred and fpecial Ordinances of
the Gofpel in an orderly Manner, or with
fpiritual Profit.

Thus have I endeavoured to open the Way

for Perfons to form their Judgement upon this

difficult and important Que ft ion, What are

: Articles oj the C wr, tbe

Know-

Qu^. VII. nee effary for Communion? 191

Knowledge of which is necejjary to Communion ;
and I hope I have kept the middle Way be-
tween a Liber tiniftn of Principles, and a nar-
row uncharitable Spirit : Wherein I have
failed, I (hall be glad to be fet right in a Spirit
of Meeknefs,

QUESTION

QUESTION VIII.

In what Words and ExpreJJtons mufi
our Faith be profejfedy in Order
to Communion? And in what Man-
ner mufi we profefs it f

Section I.

H I S has been a famous and no-
table Queftion in all Ages of the
Church. National Churches, Sy-
nods, Aflemblies or Councils of
Bifhops, Prtfbyters, and learned
Men, have eftabli (bed certain Sets of funda-
mental Articles and exprefs Forms of ConfeJjion\
and by thefe Forms Perfons are to be tried ,that
defireAdmitlion to their Communion. Others,
who have thought this Yoke and Burden im-
pofed upon the Confcience too heavy and into-
lerable, have maintained, that no Forms of
Confeliion are neceiTary, befides the very
Words of Scripture ; and that he who agrees
to thefe JVords, has a Right to Chriftian Com-
munion, though perhaps he may underfland

or

Qu.VIII. Inwhat Words and 'Manner, &c. 193

or explain them in a Senfe never fo differed
from the Church, whofe Communion he
defires.

Now to fpeak my own Sentiment with
Freedom here, I think thefe are two Ex-
tremes y and the beft Medium that I can find
for all the Purpofes of Peace and Truth is,
that every Man Jhoidd confefs his Faith in his
own Words, which I mall endeavour to make
evident by a particular Review of each
Method.

I grant, that it feems a very natural and
plaufible Argument, that fince God has
written down all needful Chriftian Truths
and Duties in the holy Scripture, we can
chufe no better Words to confefs them in,
than thofe which God himfelf has given us
for our Inftruction in thofe Truths and Du-
ties : But if we confider the Affairs of the
Chriftian World, the Experience of Man-
kind, the Practice of Hereticks and Decei-
vers, as well as the Reafon of Things, we
fhall find that, though the Words of Scrip-
ture are fufficient to teach us all the neceffa-
ry Parts of Chriftian ity, yet the mere Repe-
tition of them, or Subfcription to them,
cannot give fufficient Proof, that the Perfon
fo profeffing, has any Underftanding of them;
or has any true Chriftian Knowledge. An
Ideot, or an idle Boy, may learn twenty of
the nobleft and moft comprehensive Sen-
tences of Scripture without Book > a very

O ignorant

1 94 In what Words and Manner Qu. VIII.

ignorant Per/on, or a Man of moft erroneous
and deftruftive Principles may repeat any
Words of Scripture, and profefs to believe
them3 while the one has a quite contrary
Meaning under thofe Words, and the others
have no Meaning at all. Now furely fuch
Sort of Profeffions can never be counted a
fufficient Evidence of Chriftian Knowledge,
and confequently can never give him a Right
to the holy Communion.

But becaufe this Point is of great Impor-
tance, I mail debate it at large as a diftinct
Queftion by itfelf.

Sect. II. It will be replied then imme-
diately, If the Words of Scripture are not a
fufficient Teft in this Cafe, may not Confejjions
of Faith, drawn up by wife and good Men, be
made a Teft of Chriftian Knowledge ?

I anfwer, No, by no Means 5 and that for
thefe three Reafons : It will admit fuch as
ought not to be admitted, it will exclude
fuch as ought not to be excluded, and it will
endanger or infringe Chriftian Liberty.

1 ft, This may admit fuch Perfons as ought
net to be admitted-, for fuch Forms of Doc-
trine, drawn up by other Men, will be lia-
ble to the fame Inco7ircenie?:cies that will at-
tend any fcriptural Form of Words: A Child,
or an Idcct, may learn and repeat them by
Heart ; a very ignorant Pcrfcn, or one who
is very erroneous, may profefs and fubferibe

them

Qu. VIII. muji weprofefs our Faith ? 19$

them in his own Senfe: For when fuch
Forms have continued fome Time in the
World, Men of very heretical Notions and
Tempers, being in Danger of being exclu-
ded from the Church by fuch a Teft, will
contrive and find how to put fome perverfe
Senfe upon the Words, and thus evade the
Force, and difappoint the Defign of them,
as they have done in all Ages with the
Words of Scripture.

2dly, This may exclude fuch Perfons as
ought not to be excluded : For if a Perfon of a
truly Chriftian Spirit, and of a pious and
unblemifhed Character fhould happen to dif-
fer from this Form of human Articles but
in one Sentence, or even in one Word, he
cannot honeftly affent to, nor fubfcribe the
whole Form, though he is perfectly of the
fame Mind in all Things, except in that
minute Point ; and yet for this little incon-
fiderable Difference, he muft be excluded the
Communion of the Church, and perhaps be
liable to all the immediate Inconveniencies
of fuch an Exclufion, as much as if he de-
nied every Article.

There are no Synods, or Councils of Chri-
ftian Bifiops or Prejbyters (even though the
Laity have been mingled with them) but
have put into their Articles and Confeffions
fome little Party Notions, as well as the great
and neceffary Truths of the Gofpel. They
have ever had an Itch to determine fome

O 2 Queftions

196 In what Words and Manner Qu . VIII.

Queftions about Meats, and Days, and Cir-
cumjlances, and Ceremonies, either in Faith
or Worfhip, as well as the mojl undoubted
and fundamental Points of Chriftianity. Mint,
and Anife, and Cummin, have been ever
creeping into Confeflions of Faith among
the weightier Matters of Faith and Love.
Now if fubfcribing to a whole Set of
Articles be the Teft of Communion, then
for not eating Flejh or Herbs, or for want of
the Anije and the Cummin, a Man is excluded
the Church as much as if he wanted Faith
and Love ; which is a moft unreafonable
Thing, and would directly contradict that
great Canon of the Apoftle, Rom. xiv. 1.
Flim that is weak in the Faith receive ye, but
not to doubtful Difputations.

3dly, 7/ will endanger or infringe Chriflian
Liberty, The Impofition of human Forms
of Profeffion has been a heavy Burden and
fore Bondage, under which moft Parts of
the Chriflian Church have groaned in almoft
every Age. It has been a fore Temptation
to many Thoufands to ftrain and fubdue
thofe Words to new Significations, to various
and very foreign Senfes, in order to bend
their Confciences to a Compliance with
them ; and it has oftentimes been made a
hateful Engine and Inftrument of Quarrels
and Schifms, of Reproaches and fharp Per-
fections to many iincere and honeft Souls,
that could not warp their Sincerity, nor fub-
due

Qln VIII. mujl we profefs our Faith ? 197

due their Conferences to fuch a Compliance.
Whence arifes the Severity of the Inquifition
in Spain and Portugal, and the Compliances of
the Jews there, to profefs the Roman Faith ? It
is true, no human Method is perfectly free
from all Inconveniencies, yet I would not
willingly encourage fuch a Method which has
often had fuch mifchievous and impious Ef-
fects, and has always fuch Danger attending it.

Yet I am very much of the Mind that
Articles of Religion, Confefjions, Catechifms,
and fhort Summaries of the Chrijiian Faith,
are very ufeful and neceffary amongft the
Churches of Chriji for feveral Reafons $ and
particularly, '

1. T0 give ajhort and compendious View of
the chief and moft neceffary Points of the
Chrifian Religion, which lie feat tered up and
down in many diftant Places of Scripture :
And for this Reafon, fuch Books are very
profitable for all Chriftian Families, to teach
the Young and the Ignorant the Sum and
Subftance of what they muft believe and
pradtife in order to Salvation ; for though
every Thing neceffary be plainly contained
in the Word of God, yet Perfons that have
little Time, and little Knowledge, and very
weak Reafon, would be at a great Lofs to
colled: all their Faith and Duty from io
large a Book as the Bible is, without fome
Teacher. They would want fome In-
(Irnctor, who might lay thefc Things to-

O 3 gether

198 In what Words and Manner Qu. VIII,

gether in an eafy Method, or fome Syjiemsy
ConfeJJionSy or Catechifms, wherein it is done
already. Though thefe Catechifms and Con-
fejjions fhould be examined by the Word of
God, fo far as every Perfon is capable, and
fhould be no farther received than they bear
a Conformity thereto by all that are capable
of fuch Examination.

2. Such Articles, or Summaries of the
Chriftian Religion, are ufeful to hold forth to
the World what are in general the Sentiments
of fuch a particular Churchy or Churches :
And as this is proper on many Accounts, fo
it is of Ufe in order to make the Way to
their Communion evident and eafy, and
that other Chriftians may know whether
they agree with them in what is eflential to
Chriftianity, and may judge, whether they
fhould feek or defire conftant or occafional
Communion with them , and that other
Churches may judge whether they fhould
admit their Members to Communion : This
alfo may tend to encourage more zealous
and hearty Confultations, and mutual Af-
fiftances toward the Support of their com-
mon Chriftianity, provided that thefe Arti-
cles are drawn up with Judgement ; and
thefe Things are managed with Prudence
and Charity.

Such are, or fhould be, the Articles of the
Church of England, which proclaim her
Po£trine and Difcipline to the World : Such

are

Qu. VIII. mujl weprofefs our Faith ? 199

are, or mould be, the Wejlminfier Affemblfs
Confejjion of Faith, or that of the Savoy, and
the two CatechifmSy which fhew the Faith
and Worfhip of the Englijli Dijfenters : Such
are, or fhouldbe, xhtConfeJjioizs of the foreign
reformed Churches y of all which it may be
faid in general, they are very good Summa-
ries of the Chriftian Religion, however they
may differ in leffer Points and Circumstan-
ces. All thefe have been of unfpeakable
Advantage in the Churches of Chrift, not
only to train up Children and Families in
the Knowledge of divine Truths, but to
hold forth to all the World upon what
Foundations the Proteftant Churches are built,
and to declare what their Faith is, and what
their Practice.

I would not be underftood, as though I
thought fuch Confefjions of Faith neceffary to
be drawn up and kept in all Churches for
thefe Ends , for many of the primitive
Churches for a hundred Years or more, ma-
naged their Affairs without any fuch formal
ConfefjiotiSy at leaft without any fo large ones,
generally approved and delivered down to
Pofterity. The conftant Preaching and
Praying in the Churches, and mutual Com-
munication of Chriftians, did notify to their
Fellow-Chriftians and Fellow-Churches,
their Confent in the mod neceffary and im-
portant Articles of Faith and Worfhip. But
it is certain, that fince Churches are more

O 4 m

200 In ibbat Words and Manner Qu_. VIII.

multiplied, and Errors more abundantly in-
creafed, there are many Expediencies that
attend fuch a declared and publick Confent,
or Harmony of feveral Churches, in the fame
general Points of Doctrine and Duty.

I grant that there have been fome great
Inconveniencies attending thefe national Con-
feffions and Articles, fuch as the nailing down
certain Degrees of Reformation to everlaft-
ing Imperfection, and the fettling fome Mi-
(lakes for whole Nations and future Ages ;
we in Great-Britain need not run far to leek
for Inftances of this, whether we dwell in
the North or South Part of it.

But thefe Inconveniencies may be avoid-
ed, if we and our Fathers had but obferved
two Things, (i.) That fuch Articles need
not be drawn up in the ftricteft Terms of
any particular Party, but with Allowance of
fome ;(uft Degrees of Latitude for different
Sentiment^ • nor let fuch Articles defcend
into a Determination of too manv Particu-
lars in Things that are of little Moment in
Christianity • and (2.) I would have it al-
ways fecured, that this precife Form of
Words be never impofed on any Perfon
whatfoever as a Telt of Christianity, of
Communion, of Ordination, &c. to be
fubfcribcd or acknowledged by Affent or
r.t ■ at leaft it ought never to be dene
.out the Allowance of fuch Limitations ^
Explications^ and Exceptions which might

fecure

Qn . VIII. muft we profefs our Faith ? 20 1

fecure the Confciences of pious Chriftians
from all unneceffary Bonds and Fetters.

Sect. III. The only Way therefore that
I know of to fecure the juft Chrijlian Liber-
tyi both of Churches and Perfons, is this,
*That every Per Jon who propofes hi 'mfe If to Com-
munion muft confefs his Faith in his own
Words • or by an open and friendly Confer-
ence with the Minifters, Officers, or depu-
ted Perfons of the Church, he muft give
them Satisfaction in what Senfe he under-
ftands the holy Scriptures, in momentous
and fundamental Points ; and make it ap-
pear that he knows and believes all the ne-
ceffary Articles of Chriftianity : And, as I
faid before, they muft take Heed not to
make more Articles neceffary than Chrift has
done by the Rule of his Word, and they
mould acknowledge themfelves fatisfied with
fuch aProfeffion, as may be fufficient to ma-
nifeft a Perfon to be a good Chriftian, with-
out defcending into nice Particularities of
Opinion, and Points of lefs Importance.
Whether Perfons of divided Sentiments in
lefler Matters mould be received to fixed or
to occaiional Communion only, mall be dif-
cuffed afterward.

Where there is any juft Ground of Sufpir
cion that a Perfon holds fuch Errors, as in
the Opinion of the Church are exceeding
dangerous, if not damnable, there fiirely the

Church

202 In what Words and Manner Qu_. VIII

Church has a Right to require that he de-
clare himfelf free from thofe Errors, and
give his Senfe of Scripture in Oppofition to
them, fo far as to give Satisfaction to the
Church : But he is not bound to do it in any
Form of Words propofed to him, or impo-
fed upon him by others ; but only in Words
of his own chuiing -, becaufe the Defign of
their Enquiry, and of his Confeffion, is to
profefs his own Senfe of Scripture, or his
own Faith, and not theirs : And the Church
muft afterward judge, whether the declared
Senfe of the propofed Communicant, or Can-
didate, agree with their Senfe, fufficient for
Communion in the fpecial Ordinances of
the Gofpel.

Hereby the Truth and Extent of a Man's
own Knowledge is much better found out,
than by any Form of Words whatfoever,
human or divine, that can be propofed to
him for Affent or Subfcription. Hereby the
Liberty of the Perfon defiring Communion
is fecured from Impofitions, in that he is
not confined to any Set of Words, but has
the whole Range of his Mother-Tongue to
tell wrhat he believes, and to exprefs his
own Senfe of Scripture. Hereby the Church
alfo has its full Liberty of judging the Cha-
racter and Profeffion of the Perfon admitted
to their Communion, whether he believe
the Words of Scripture in fuch a Senfe, as
the Church thinks neceffary to Salvation,

and

Qu. VIII. mufi weprofefs our Faith ? 203

and fufficient for pra&iling and enjoying this
facred Fellowship.

This is the Way to deal with others, as
we would think it reasonable others fliould
deal with us, according to the Rule cf our
blejfed Saviour. This is acting according to
the profeffed Protejlant Principle ', not to im-
pofe on the Confcience of others, but to let
every one judge for himfelf concerning his
own perfonal Aftions, and let the Church
judge for itfelf concerning its focial Ac-
tions.

Thus by the Influence of the blefTed Spi-
rit, which is a Spirit of Truth and Peace,
Chriftians may walk together by this Rule,
to the Glory of God and their own Edifica-
tion -, and Peace and Truth may be honour-
ably maintained, fo far as we are capable in
this imperfect State.

Sect. IV. An Enquiry may arife here,
Whether a ConfeJJion of Faith in writing may
not ferve the fame Purpofes, as well as a Con-
ference ?

It is my Judgement that no Confeffions
of Faith, delivered in writing, can be fuffi-
cient to give Evidence of Chriftian Know-
ledge, except there has been fome per-r
fonal Conference before or after the wri-
ting of this Confeffion, whereby it may ap-
pear that the Perfon well underftands what
Jie fras written ; or at leaft, unlefs there

be

204 Iniibat Words and ' Manner ^ Sec. Qu. VIII.

be fome other very evident and convin-
cing Proofs that the Perfon who writes
is truly fincere, and would not dare to im-
pofe upon a Church, by any written Con-
feffion, that which is not the real Belief and
Senfe both of Head and Heart.

And by this Means that Scandal and Re-
proach will be taken away from the
Churches, of receiving Members merely
upon a written Confeffion of Faith and
Hope, which perhaps was drawn up by
fome other Hand, and which has neither
been the Work of the Head, nor Heart of
the Perfon who defires Communion.

mS

QUES-

Q^U ESTION IX.

Where the Seclufion from Chriftian
Communion carries temporal Incon-
veniencies with it, hath a particu-
lar Church the Power to feclude a
P erf on merely for want of Ortho-
doxy ?

Section I.

I N C E I have put the Tell
of Knowledge fufficient for
Chriftian Communion upon
the final Judgement of the
Church, and their Satisfac-
tion in the Orthodoxy of a
Communicant, it is neceflary I fhould an-
fwer this great Objection, (viz.) Suppofe a
Socinian, a profeffed Pelagian^ or an Anti-
nomian of the groffeft Kind, fhould declare
that he has been very fincere in fearching
the Scriptures to find the Truth, fhould he be
fecluded from Communion, becaufe he doth

not

20 6 May Errors exclude ', where Qu. IX.

not appear in his Confeffion orthodox enough
to fatisfy the Church ? And is it not fome-
what like Perfecution, when being rejected
by the Church he fhall lie under fome Re-
proach, and fuftain temporal Damage in
his Reputation among his Neighbours ?

Anfw. i . It is certain that Perfons who
give not juft Evidence of true Chriftianity,
ought not to be received to the fpecial Or-
dinances of Chriftian Worfhip, and enjoy
Chriftian Communion : Now thofe who be-
lieve not the neceflary, fundamental, and ef-
fential Doctrines of the Chriftian Religion can-
not properly be called true Chriftians, what-
foever general Profeffion they may make of
believing the Bible, or being the Difciples
of Chriji : Therefore fuch are not to be re-
ceived.

A Man may profefs to be very fincere in
fearching the Scriptures to find out Truth j
but of real inward Sincerity, as well as in-
ward Chriftianity, God only is the Judge ;
and how valuable a Qualification foever Since-
rity may be, (if it could be found in any Per-
fons in England who are not true Chriftians)
and how far foever it may go towards Accep-
tance with God in the Secret of his Mercy,
yet it is not the Profeffion of Sincerity, but
of Chriftianity, that gives a Perfon Right to
the Fellowship of a Chriftian Church : For
God in his revealed Word has not bid us re-
ceive all that zxzjincere, but all that believe

or

Quj IX. Temporals are co?icerned? 207

or have received Cbrijl, or all that profefs to
be true Chriftians. And in this Cafe I
know no Judge on Earth fuperior to the
Church, with which Communion is defired,
and the Officers thereof. Thefe muft de-
termine whether the Profeffion of Chriftia-
nity be credible, or no, as I have proved be-
fore under the fecond Queftion.

Anjhv. 2. Thofe temporal Inconvenien-
cies that a Man may happen to fuftain a-
mong his Neighbours, by being excluded
from a particular Church for want of true
Faith, are no Part of that Church's Ad: in re-
fufing him, nor a neceffary Confequent
thereof; but only a mere occafional or acci-
dental Inconvenience, to which all human
Affairs are fubjed: in this imperfed: State.
Now this is evident, becaufe in a Heathen
Nation the Rejection of a Perfon from a
Chriftian Church for want of fuch Faith
would be honourable, and his Neighbours
would like him the better for it 3 though it
happens in a Chriftian Nation that his Neigh-
bours may reproach him ; but ftill this E-
vent is no Part of the Church's Ad:, who
ought to love him as a Man, and do all due
Offices of Kindnefs to him, even while they*
cannot receive him as a true Chriftian.

Anfw. 3. Though we are not to do the
leaft Hurt to any Perfon becaufe he doth not
hold the Chriftian Faith, yet we are allowed
and encouraged to love good Chriftians bet-
ter

208 May Errors exclude, where Qu.IX.
ter than thofe that are not fo : We are com-
manded to love our Enemies, and do good to
them that hate as, Mat. v. 44. but we are
told, Mat. x. 41, 42. that he that doth the
leajl Benefit to a Prophet or Difciple, as fuchi
fall have a peculiar Reward. We are in a
ipecial Manner required to love the Br other ~
hood, 1 Pet. ii. 1 7. to love one another. John
xv. 12, 17. and to do good to all, but efpeci-
ally to the Ha fold of Faith, Gal. vi. 10. Nor
can the with-bolding that Degree of Love
from an Heathen, which belongs to a pious
Chrifian, be juftly called Perfecution or
Hardjlip, any more than my Neighbour
may complain that I perfecute him, becaufe
I do not love him fo well as my Brother, or
my Father.

Give me Leave to add in this Place, that
though the temporal Inconvenience of Shame
or Diireputation is not the neceflary Confe-
quent of an Exclufion from a Church for
want of Faith, yet thefe Inconveniencies may
certainly and juftly attend the Exclufion of
a Perfon for want of good Morals. And St.
Paul plainly intimates it, iCor.V. 9, 10, II.
where he permits them to keep Company with
heathen Fornicators, Extortioners or Idola-
latcrs, and to' eat with them if they are in-
vited. Chap. x. ver. 27. But he forbids
them to allow the fame Degree of Civility to
a Fornicator, Extortioner, or Idolater, who
calls himfelf a Brother, or a Chriftian, with

fuch

Qu_. IX. Temporals are conce?~ned? 209

fach a one, he fays, we JJ:ould keep no Com-
pany, not Jo much as to eat with him. So in
2 Thejf. hi. 6, 11, 14. concerning diforderly
Chriftians and Bufy-bodies that will not work
to maintain themfelves, the Apoftle fays,
Withdraw your f elves from every fuch Brother,
which may fignify a Withdrawment from fpi-
ritual or from civil Communion with him,
or perhaps include both. He forbids the
Theffalonians to have any Company with him,
that he may be ajhamed -, and the Reafon
feems to be this : Thefe Practices are juftly
accounted fhameful by the Light of Nature,
and among the Heathens ; now when a Man
profeffes fo holy a Religion as Chrijlianity is,
and yet pra&ifes thefe fhameful Vices, he
is guilty of a double Crime, and aggravates
his Iniquity ; he is a Hypocrite and a De-
ceiver, as well as a vicious Man, and the
Apoftle exhorts the Church to make him
know and feel the Shame of it.

Sect. II. Another Objection a-kin to the
former, feems naturally to rife here, . and to
want an Anfwer too, (viz.) Suppofe a
Man be a real and hearty Chriftian, hold-
ing all the neceffary Articles of the Chriftian
Faith, and he propofes himfelf to Commu-
nion with a Church of narrow and uncha-
ritable Principles, who make more Funda-
mentals than Chri/l has made, fhall fuch a
Man be excluded from Communion, mere-

P ly

2 1 o May Errors exclude^ where Qu. IX.

1 y for want of Orthodoxy in the Judgement
of an unfkilful Church ?

Anfwer. Without Doubt it is a criminal
Thing in any Affembly, or Church of
Cbriji, to imagine and create new Funda-
mentals, and impofe them upon others, or
to eftablifh narrow and uncharitable Rules
of Communion ; yet it is poffible that fuch
a Church may act in the Sincerity of their
Hearts, for the Honour of Ckrz/l, and the
Purity of his Ordinances * many fuch
Churches there have been in our Age, and
more in the Age of our Fathers 3 and
though it be faulty in them to exclude true
Chriftians, yet they muft ftill be the vifible
Judges of the Fitnefs of Perfons for their
own vifible Communion, and they are ac-
countable for their Conduct only to Chrift,
their fupreme Lord and Judge.

It is better, in my Opinion, therefore,
that a Perfonwho is a real Chriftian, mould
join himfelf to fome other diftant Church,
though it may be with fome Inconveni-
ence ; or perhaps it may be better that he
mould live without Ordinances of fpecial
Communion, which are not abfolutely ne-
ceflary to Salvation, than that he mould
break the fettled Peace of a Church, which
walks with God in Faith, and Holinefs,
and Comfort, though their Principles of
Communion may be a little too narrow and
uncharitable, and not to be vindicated. No

Man

Qu. IX. Temporals are concerned? 211

Man ought to come into a voluntary Society,
and become a Member thereof, without the
Confent of the Society, though perhaps they
unjuftly refufe to give their Confent. They
muft anfwer it to Chrift^ their Judge, at the
great Day. There is nothing in this World
perfectly free from all Inconveniencies ;
Prudence and Chriftianity ever direct us, of
two Evils, to chufe the leaft.

P2 QUESTION

Q^U E S T ION X.

Whether a Profejfton to belive the ex-
prefs Words of Scripture^ 'without
any Explication^ be an Evidence of
Knowledge fufficient for Chrijlian
Communion?

Section L

fy|j§6^| HOUGH what I have already

S faid under the former £>ueJlions9
might be fufficient to anfwer
the prefent Enquiry, yet fince
in feveral Ages of the Church,
and efpecially in Times of rifing Error this
Controverfy has been moved, I fhall fpend
fome Time in fifting it thoroughly, and en-
deavour to lead my Reader to fuch a Deter-
mination of it, as may give a jufl Satisfaction
to an honeft and humble Enquirer.

By the exprefs Words of Scripture , I here
intend the Words expreffed in our Englijh
Bible ; or the original Greek and Hebrew

Words

Qu. X. Are mere Scripture Words \ &c. 2 1 3

Words tranflated into fome other Engli/h
Words • for it is evident, that the Greek and
Hebrew , can be of no Ufe to admit plain
Christians into Englifh Churches.

When I fay without any Explication, I
mean, without explaining the Senfe of thofe
fcriptural Words fo tranflated, by other
Words or Phrafes ; alfo without any Man-
ner of Influence or Confequence drawn from
thofe Words, though it lye never fo plain
and open. Without Explication fignifies,
where the Perfon propofing himfelf to Com-
munion affents to the Words of Scripture,
but refufes to explain in what Senfe he un-
derstands thofe Words ; and neither will
own nor deny any other Articles or Propo-
rtions that may be offered him as Terms of
Communion, though deduced from the
Words of Scripture with never fo much E-
vidence ; nor will confefs his Faith, even in
the moSt important and neceffary Points, in
any other Words but thofe of his Bible,

When I mention Knowledge fufficient for
Chrijlian Communion, it is not to be under-
stood, as if Knowledge were the only
Thing neceffary -, for in order to Chri-
stian Communion, there is alfo required a
profeifed Subjection to all the known Duties
of Christianity, and a Converfation anfwer-
able to this Profeffion : But the prefent In-
quiry is, whether the exprefs Words of
Scripture are a fufficient Tefl of that Know-
P 3 ledge,

214 Are mere Scripture Words Qu . X .

ledge, which is one Requiiite to Commu-
nion.

Now let the Queftion be propofed in the
fulleft and faireft Manner thus. Whether a
Perfons profejjing to believe the Englifh Bible
iff elf, or fubfcribing, ajfenting to, or repeat-
ing any Form of Words exprejly taken out of
any Englifh Tranjlation, without any Manner
of Explication or Inference, can be an Evi-
dence of Chriftian Knowledge, fuffcient to de-
mand Admifjion to the Lords Sapper, with a
Chriftian Church in England ?

Thofe that affert the Affirmative in this
Queftion, are of two Sorts -, either Perfons
that have entertained fome Sentiments in the
important Points of Chriftianity different
from the common Faith of the Churches,
and would fhelter thofe Opinions under the
exprefs Words of Scripture, though they
explain them in their own Senfe -y or they
are Perfons that heartily maintain the com-
mon Faith, but through an unlimited Ex-,
cefs of Charity are afraid of narrowing the
Terms of Chrifian Communiony leaft they
mould exclude fome fincere Chriftians out
of the Church ; they are jealous of lofing
their Chriftian Liberty, and are afraid of
having Confcience oppreffed by an Impofi-
tion of any ConfeJJions of Faith, or Articles
of Communion, drawn up in the Words of
fallible Men.

Thofe

Qu. X. afufficient ProfeJ/ion ? 215

Thofe that hold the Negative in this
Queftion are alfo of two Sorts ; either fuch
as have a narrow and uncharitable Spirit,
and refufe their Communion to all Chrifti-
ans that will not afTent, confent, or fub-
fcribe to every Word and Expreffion con-
tained in their Articles, Confeffions and hu-
man Forms ; or they are fuch as maintain a
juft and reafonable Charity towards all that
they can hope to be fincere Chriftians, and
dare not exclude any Perfons duly qualified
from the holy Communion : They would
alfo fecure Chriftian Liberty in the full Ex-
tent that Chriji has given it to his People ;
but they are zealous for the Faith once deli-
vered to the Saints, for the Purity of the
Gofpel, for the Honour of Chriji in his
Churches, and the true Profit and Pleafure
of Chriftian Communion in holy Ordinan^
ces -, nor would they willingly indulge fuch
an exceffive Complaifance inftead of Charity,
and fuch a licentious Freedom of Opinions
in their Community, as would tend to the
Deftrudlion of all that is valuable in the
Communion of the Churches of Chriji,

I muft confefs myfelf at prefent to ftand
on the negative Side, and I hope I may
rank myfelf among the latter Sort of them.
I cannot yet perfuade myfelf that a mere
AfTent to the Words of Scripture, without
anv Explication, is a fufficient Rule by which
Churches mould judge of their Communi-

P 4 cants

2 1 6 Are mere Scripture Words Qu. X.

cants Knowledge ; and the Reafons that in-
fluence and conftrain me to be of this Mind,
I fhall lay down at large in the following
Sections ; yet I fhall endeavour to fhew in
the End of my Difcourfe, how a juft Li-
berty may be fecured, both to fingle Chri-
ftians and to Churches, and the facred Bonds
of Charity maintained, without a licentious
Indulgence of all fort of Herefies and Errors
in the fame Church.

Sect. II. The Fir ft Argument againft
the Confinement of Churches, to the exprefs
Words of Scripture in judging of the Know-
ledge of their Communicants, is this, that
the greateji and bejl End that has ever been
aimed at in this Method , can never be attained
by it. The greatest and beft Defign of it is
to fecure Chriftians from all Impofition of
human Forms, and from making Confefii-
ons of Faith drawn up in the Words of fal-
lible Men, a Te/l of Knowledge in the Things
of God : But this Method is no effectual Se-
curity; for fince the infpired Words of Greek
and Hebrew can be no Tefl of Knowledge
in Efiglijh Churches, a Confeflion muft be
made in Words of Englijh : Now all En-
glijh Words, into which the Scripture is, or
may be tranflated, are the Words of fallible
Men • and no Perfon can be infallibly fure
in fome difficult and controverted Texts, that

they

Qu . X. a Sufficient Profeffion ? 217

they do fully and truly exprefs the Senfe of
the facred Originals.

I grant here that for private Chriftians to
fearch their Englifi Bibles, and find the
Matters of their Salvation, there is abun-
dantly fufficient Certainty of the Truth of
every Tr (inflation in general, that it clearly
declares all that is of fuch Importance : Be-
caufe whatfoever is necefiary to Salvation, is
fufficiently contained and revealed, not in
one or two, but in various Texts of Scrip-
ture, though perhaps not always in exprefs
Words > and in moft of thefe Texts learned
Men generally agree about the mere Trafla-
tion of them : This need create no Manner
of Scruple to fincere and humble Chriftians
in their own Knowledge, Faith and Prac-
tice. The Englift Bible is glorioufly fuffi-
cient for the Salvation of every humble
Chriftian in England, The Englip Gofpel
has faved many Thoufands, without any
Skill or Knowledge of other Languages.

But in this controverted Cafe, when Men
afTert that a Confeffion of exprefs Words of
Scripture mail be fufficient to purge any
Man from the Charge ofHerefy, or give him
a Right to demand Chrijlian Communion, even
where his Opinions are juftly fufpefted, I
muft take Notice here that fome of thefe
controverted and difficult Texts may natu-*
rally come into Queftion ; fuch as thofe
which feem to favour any Herejies, and thofe

which

2 1 8 Are mere Scripture Words Qu. X.

which feem to guard againft them. Now
in fuch a Cafe as this, the mere tranjlating
of the Words oftentimes determines the Senfe
of them : The Tranflation of fuch a Text is
a Sort of Interpretation of the Meaning of
it ; and then, What Tranflation of any parti-
cular Text, ill all be the Standard of Ortho-
doxy for all our Churches ? Shall that which
is publick and eftablifhed by the Magiftrate
have this Honour ? But who gave it this
Authority over all the Churches ? Man or
God? Shall any private Tranflation of learn-
ed and pious Men met in Council, deter-
mine the Senfe for all Communions ? But
whence had they this Power ? Much lefs
can the Tranflation of any fingle Perfon be
a publick Standard.

Wandering over all Nations and Church-
es, and furveying all the various Pretences
to fuch a Power, I cannot find where to fix
the Sole of my Foot, but on the only Pro-
tejiant Principle, (viz.) That as each Perfon
with Regard to his own ConduB in facred
Things, muft judge of the Senfe of Scripture
for himfelf ufng the bejl Helps of Tranjlators
and Expofitors that he can obtain ; fo each
Community ufing the fame Helps, mufi judge
for themf elves of the Senfe of the Word of God y
with Regard to their Conduct in admitting Per-
fons to partake of facred Ordinances among
them. Therefore that particular Church
whofe Communion is deiired, muft deter*

mine

Qu . X. a fufficient ProfeJJion ? 219

mine whether any human Words, in which
a Perfon's Faith is confeffed, are Orthodox
in their Senfe, or no ; whether they do tru-
ly anfwer the End of fuch a Confeflion, or
no ; and include the neceflary Articles of the
Chriftian Faith ; and whether they give fuf-
ficient Evidence of a Man's Knowledge in
Chriftianity, in order to admit him to their
Communion.

Suppofe a modern Socinian, or a more
orthodox Man, mould refufe the common
Englijh Tranflation of the firft Chapter of St.
John's Gofpel, and confefs his Faith in
Words of his own Tranflation thus. In the
Beginning was Reafon, and Reafon was with
God, and Reafon was God: Suppofe an A-
thanafian refufes the Englifo Tranflation of
Rev. iii. 14. where Chriji is called the Be-
ginning of the Creation of God, and fays,
«PPc« ought to be tranflated the Head of Gods
Creation, left Chriji be reprefented as a Crea-
ture, and he will put this Text into his
Confeflion of Faith. Suppofe an Arian, an
Antinomian, an Anthropomorphite, a Pelagi-
an, a Cakinif, each confefs their Faith in
Words of Scripture of their own Tranfla-
tion ; none of thefe Englijh Words, are in
the ftrifteft and propereft Senfe, the Words
of God, but the Words of fallible Men ;
and the particular Church whofe Commu-
nion is fought muft neceffarily interpofe with
their own Senfe of Scripture, according to

the

220 Are mere Scripture Words Qu. X.

the beft Advantages they have : They mult
interpofe, I fay, lb far as to judge, whether
any of thefe Peribns have fo interpreted thofe
controverted Texts, in which each chufes to
confefs his Faith, as to exprefs aright what
they believe to be the neceffary Articles of
ChrifKanity -y and though there be no Ne-
ceffity, that a Church and all its Members
mould agree in the Senfe of every Text, yet
there muft be finally fuch a Senfe of fome
Scriptures, given or affented to bv the Perfon
defiring Communion, as may fatisfy that
Church that he has Knowledge fufficient for
it. Now this may be done without an Im-
pofition of any Jet human Forms of Words, as
I have fhewn before.

Sect. III. My fecend Argument is this.

To make a mere Confeffion of exprefs
Words of Scripture a fufficient Teft of
Knowledge to demand Chriftian Commu-
nion, denies that Liberty to fome Christians,
which it indulges to others ; nay, it denies
the fame Liberty to a whole Community of
Chrifiians, or to their Ministers, which it in-
dulges to each Catechumen, or to every An-
gle Perfon that offers himfelf to their Com-
munion. I make it appear thus.

Each fingle Perfon that offers himfelf to
Communion with a particular Church, has
Liberty given him by this Rule, to put his
own Senfe on the Commands of Chriji m

demand-

Qu . X. a fujficient ProfeJJion ? 221

demanding of Communion ; but the Mini-
fters or Members of this Church, are not al-
lowed this Liberty to put their own Senfe on
the Commands of Chrift about receiving
him. Perhaps they know by Difcourfe and
Converfation, that this Perfon denies fome
Articles of the Chriftian Faith which they
think neceffary, while he confeffes the Words
of Scripture, and abufes them to a pernici-
ous Senfe^ yet he has Liberty to impofe
himfelf on their Communion, becaufe he
thinks he is fit for it in his own Senfe of
Scripture -, but they cannot, according to this
Rule rejedt him, though in their Senfe of
Scripture they think him unfit.

According to his own Interpretation of
the Bible, he fays, he owns all the funda-
mental Articles : According to their Inter-
pretation, they fay, he denies fome of them;
yet this Teft opens the Door of Admiffion
to him, whenfoever he demands Entrance,
and does not permit them to fhut it.

They believe the Scripture forbids them
to receive fuch to Chriftian Fellow/hip, who
have not received the Chriftian Faith, yet
this Rule allows them not to forbid him
their Fellowfiip, though they think he de-
nies the Faith in fome neceffary Parts of it.
They think, according to their Senfe of the
Word of God, that he has no appearing Right
to the Kingdom of Heaven, and confe-
quently that he has no Right to enter into

the

222 Are mere Scripture Words Qu. X.

the Church or Kingdom of Chriji on Earth;
but according to this Rule they are bound
to admit him, even contrary to their own
Sentiments and Confciences. He has Li-
berty to demand, but they have none to re-
fufe.

This feems to me like a Reftraint of the
Liberty of a Multitude of profeffed Chrifti-
ans, to fecure or indulge the Liberty of a
Catechumen, which is far from impartial
Juftice, in the very Nature of Things. Now
certainly Chriji would never impofe fuch a
Rule of Communion on his Churches, which
fhould not be reconcileable to common Ju-
ftice, and to that great and general Rule of his,
Do to others as you would have others do to you.

Sect. IV. My Third Argument is this :
That a Child, an Ideot, or a very ignorant
Man, may repeat any fhort Form of Con-
feffion, drawn up in the exprefs Words of
Scripture, and fay, he believes it ; or he
may fubfcribe or arlent to any longer Form,
even the whole Bible itfelf : But furely a
Child, an Ideot, or an ignorant Perfon who
have not a real Knowledge and Underftand-
ing of the Things of Chriftianity, are not fit
to be received into a Chriftian Church, nor
admitted to the Lord's Supper. There is
no formal Repetition of a few Words by
Memory, can give any Proof of Chriftian
Knowledge in the Heart -> no Affent or Sub-

fcription

QUj X. a fujfcient ProfeJJion ? 223

fcription to a Book, as big as the Bible, can
make it evident that a Man underftands five
Line's of it : Yet if this be the proper Teft,
fuch ignorant Creatures muft be received to
the nobleft and higheft Ordinance of Chriji
upon Earth.

Suppofe a poor Wretch that wants Bread,
and knows almoft nothing of Chriftianity,
hears that fuch a Congregation maintain their
Poor well, and in order to fecure a good
Maintenance, he gets a few Scripture-Ex-
preffions on the moft important Points with-
out Book ; his Life has been obfcure, un-
known, and (fo far as appears) not any
Way fcandalous ; he propofes himfelf to
Communion with this Church, he repeats
the Creed, or (if he be defired to make a
larger Confeflion) he takes up his Bible and
fays, / believe every Word that is contained
between thefe two Leathern Covers to be true ;
and I refolve to live according to it. This
poor Wretch may demand Admiffion ac-
cording to fuch Principles.

If you fay, there muft be fome Inquiry
made, whether he underftands the Words
of Scripture, or no, then there muft be fome
determined Senfe put upon thofe Words of
Scripture as propofed by the Church, or as
affented to by the Communicant -y and there-
by you depart from your pretended Rule,
that the exprefs Words of Scripture are afuf-
jicient Tejl of Knowledge.

I grant,

524 <Are were Scripture Words Qu. X.

I grant, that after the utmoft Search and
Inquiry into Chriftian ProfeSSion, and Piety of
Converfation, fome Hypocrites will creep
into the beft-ordered and pureft Churches -,
human Affairs are fo conftituted : We can-
not know the Hearts of Men : Tares and
Wheat muft grow together till Harveft :
But it is fufficiently plain in Scripture, that
they ought not to admit thofe to Chriftian
Communion, who underftand not the firft
Principles of Chriftianity -y and therefore we
ought to feek fome fatisfactory Evidence of
a Thing that may fo eafily be found, (viz.)
Chriftian Knowledge, and not bind ourfelves
to fuch a Rule of Admiflion as can give no
Evidence, whether a Communicant has
Chriftian Knowledge, or no.

I might add under this Argument alfo,
that as a Child, an Ideot, or a Perfon igno-
rant, or a Heathen may claim Communion
according to this Rule j fo a Child or a Hea-
then is a fufficient Judge who has Know-
ledge enough to be admitted to the Fellow-
ship of a Church of Chrift , for a Child, or
a Heathen, can tell whether the Perfon pro-
pofing himfelf, fubfcribes his Bible, or no -,
whether he declares his general Afient to all
the Scripture, or no ; or whether he repeats
any exprefs Words of Scripture aright, or no.
As there is no Need of any real Understand-
ing in Communicants upon this Principle, fo
there is no Need of any Judgement or Pru-
dence

Qu. X. a fufficient Profeffion f 225

dence in the Churches of Chrift, in order to
receive them : No Need of Elders or Go-
vernors, Men of Wifdom and Difcretion to
ufe the Keys of the Church, where the
Door is fo wide, that half the Children in
a Parifh may go into the Church at once ;
and it opens fo eafily, that a Child or a Fool
can manage it

Sect. V. & fourth Argument againft this
Teft of Communion is this. If a mere Aflent
to the exprefs Words of Scripture be a fuffici-
ent Teft of Chriftian Knowledge to claim
Admiffion into a Church, this opens the
Door for an endlefs Variety of different and
contrary Opinions, and Practices, to enter
into the fame Church -, Multitudes of Here-
fes, that relate both to Faith and Pradtice,
may fwarm in the fame Communion ;
Truths and Errors, fundamental, and not
fundamental, will be mingled here -, Errors
tolerable, and intolerable -, extremely dan-
gerous, if not damnable and deftrudtive,
will be admitted : For all that profefs them
in our Age and Day, in Proteftant Nations,
will fubfcribe to the Bible as the fufficient
Rule of Faith and Pradtice ; nay, all Per-
fons that are not Heathens, Dei/is, yews or
Mahometans, may claim a Place in the
Churches of Chriji.

Now let us frji recount fome of thofe va-
rious Doctrines that will hereby be encou-

Q__ raged

226 Are mere Scripture Words Qu. X.

raged in the fame Communion, and then
confider what will be the Incowveniencies at-
tending fuch a mixed Community.

Fir/l, Let us recount the various Doc-
trines and their ProfefTors, that will be en-
couraged in the fame Communion by this
Rule.

i . The Anthropo?norphites fay, that God
hath proper Parts, Hands and Feet, and
Eyes, and Ears, and is really in the Shape
of a Man, according to the exprefs Words
of Scripture taken in a plain literal Senfe.
One of this Opinion (as I am informed)
lately propofed himfelf to Chriftian Commu-
nion.

2. The Al/egcrifis, on the other Hand,
explain in a ?netaphorical and figurative
Senfe, whatfoever Expreffions they find in
Scripture, whofe literal Senfe does not agree
with their Notions. Upon this Principle
fome that deny the proper Sacrifice and Sa-
tisfaction of Cbrift fay, that his Atone-
ment, Redemption and Sacrifice, are but
figurative Expreffions. Others believe Sal-
vation to be obtained only through Jefus
Cbrift, but they mean Cbrift, or the Light
within them.

3. The Ariam fay, that Jefus Cbrift was
a mere Creature, made out of nothing, be-
fore all other Creatures, and fuperior to An-
gels, endued with divine Power, and called

God,

Qu. X. a fufficient ProfeJ/ion ? 227

God, and that he affumed Flefh without a
human Soul.

4. The Sabellians believe, that the blefled
Trinity, the Father, Son, and holy Spirit,
doth by no Means intend three proper di-
ftind: Perfons, but is a mere Trinity
of Names and Manifeftations, Modes and
Relations in the Godhead or divine Nature,
and that the Son of God was not properly a
Perfon before his Incarnation.

5. The Socinians derived from the old
Samofatenians and Photinians fay, that there
is no fuch Trinity of Perfons in the divine
Nature, as the Athaizafians^ and the School-
men maintain. That Jefus Chrift is a mere
Man, and had no Being before he was con-
ceived of the blefled Virgin. That Chrift
did not make any proper Satisfaction for the
Sins of Men. That the Soul fleeps with
the Body, and rifes with it at the Refurrec-
tion ; and after all, they acknowledge that
the Light of Nature is fufficient to direct
Men to eternal Happinefs, and that nothing
is to be believed in the fublimeft Points of
Religion, but what is to be underftood and
judged of by our Reafon.

6. Enthujiafts, on the other Hand, believe
that Reafon is of no Ufe in Things of Reli-
gion. That human Learning doth more
Hurt than Good among Chriftians. That
there is no Need at all of it for Minifters of
the Gofpel. That our own Labour for our

Q^2 SaVa-

228 Are mere Scripture Words Qu. X#

Salvation fignifies nothing, and therefore
they wait for fenfible Impreflions of the
holy Spirit, to move them to the common
Duties of Chriftianity.

7. The Pelagians fay, that there is no
imputed or inherent original Sin. That
Man after his Fall, had a proper Power and
free Will in himfelf to become truly pious,
or grofly wicked ; and to do either good or
evil. That Men may obtain the Favour
of God by the Merit of their own good
Works.

8. ArminianSy or Remonjlrants, general-
lv hold, that there is no certain and abfo-
lute Election or Redemption of particular
Perfons unto Salvation, that there is no
Need of the Almighty, Sovereign, and effi-
cacious Influences of the Spirit, in order to
Convedion. That Believers mav fall and
perifh eternally ; and that there is no cer-
tain Perfeverance of the Saints.

9. The Antincnuans hold, that all true
Believers were juftified from Eternity. That
an elect Perfon is never chargeable with Sin
before God. That the moral Law of God
is not of perpetual Obligation to the Confci-
ences of Believers. That Sin can do a Be-
liever no real Injury.

10. The ftridt Cakinijls deny every An-
gle Proportion, and peculiar Sentiment, that
I have here mentioned under all the fore-
going Heads, and call them all ErrGrs ; and

believe

Qu_. X. a fufficient ProfeJJion ? 229

believe the contrary Propofitions to be di-
vine truths delivered in the Scriptures.

I might here add a Variety of Dodtrines
and Sedts, that have in former Ages trou-
bled and divided the Church, (viz.) the
Eutychians, who fuppofed that the two Na-
tures of Chriji were fo united and blended
together, that the Human was loft in the
Divine. T\\zApollinarians> who taught that
Chriji brought his Flefh from Heaven, and
that he had no human Will, but only a di-
vine Will. The Donatijis, who required
the true Church to be without Sin or Spot.
The Q?~igenifls^ who deny the eternal Pu-
nimment of Sinners, and fancy the Devils
themfelves fliall at laft be faved.

I might further reckon up a long Train
of wild and unaccountable Opinions which
have no fettled Name, yet all arife from va-
rious Senfes, that the Lufts, or the Fancies,
or Humours, or Miftakes of Men, have put
on the exprefs Words of Scripture : But thefe
are fufficient in this Place.

I would not be underftood here to intend
that every Perfon, to whom any of thefe
Names may be affixed by Men, believes or
profeffes all the Dodtrines that are ranged
under any of thefe Heads : All that I mean
by this Catalogue is this, that under thefe
icveral Names in our general and common
Difcourfe, all thefe Principles or Propofi-
Q^3 tions-.

230 Are mere Scripture Words Qu. X.

tions are ufuaily comprehended and under-
ftood.

Note, I have not mentioned the Papifts,
becaufe they allow not the Bible to be a per-
fect Rule, but build Part of their Religion
on human Traditions, and the pretended in-
fallible Authority of their Church.

But fo many of all thofe Sedls of Chrifti-
ans that I have mentioned, as are found in
our Day, do all take the Bible for their per-
fe<5t Rule of Faith and Pra&ice, and each of
them will fubfcribe the whole Bible, at leaft
in their own Tranflation of it, and profefs
to believe all the exprefs Words of Scrip-
ture : Now if any Confeffion of exprefs
Words of Scripture, be a fufficient Teft of
Chriftian Faith, all thefe Perfons have this
Qualification, and cannot be denied Chrifti-
an Communion in any Church to which
they propofe themfelves, for want of true
Chriftian Knowledge.

And now I would afk, what a wretched
Sort of Communion is it, that could be main-
tained in fuch a Church, of fuch widely dif-
ferent Opinions? WhatFellowfhip could they
have in hearing the fame Sermons, in join-
ing in the fame Prayers, and in all facred
Offices? What holy Harmony, what Order,
what Peace or Chriftian Unity, can be car-
ried on in fuch a mixed and difagreeing
Multitude ? But I infift no longer on this at
prefept.

Sect,

Qu. X. afiifficient Profejjion ? 231

Sect. VI. In the Profecution of the
fourth Argument ; I come therefore in the
next Place to confider, what will be the In-
conveniencies of making fuch a large and wide
Door to the Church, and of encouraging
fuch a promifcuous Communion : For
though all thefe can never walk and wor-
ship together in any Peace or Order, yet all
may be admitted on this Foundation.

One great Inconvenience is this, (viz.)
Some Perfons that deny neceffary fundamen-
tal Truths and Duties, without which a
Man cannot enter into the Kingdom of Hea-
ven, may enter into a Church on Earth, and
claim Chriftian Communion by this Rule of
Admiffion : For it may perhaps be doubted,
whether all neceflary particular Articles, as
well as general ones, are found in exprefs
Words in the Bible (which I fhall after-
wards have Occafion to enquire into.) But
if all neceffary Articles were found there ex-
prefly, yet the grojfefl Hereticks may con-
sent to thofe Expreffions, and explain them
only in a metaphorical Senfe : So the Soci?ii-
ans explain the Expreffions of Scripture con-
cerning the Sacrifice and Atonement of Cbrt
and make them all mere Metaphors, to fi
nify fomething of a much inferior Nature :
But be their Explications, and their Ser
Scripture what it will, yet they mc
mand Chriftian Communion upon th

Q4

232 Are mere Scripture Words Qu. X.

ciple, that they fubfcribe the Bible, and
every Exprefiion in it; though they explain
the fundamental and effential Articles of it
quite away by Figures and Metaphors.

Indeed this has been the Practice of He-
reticks in all Ages to run to this Refuge, and
make the Words of Scripture their hiding
Place and Defence; having learnt well from
their fubtile Teachers, or their own cun-
ning Devices, to twill and turn the Words
of Scripture by Figures, and Tropes, and
Diftinctions, into their own pernicious Senfe;
and this ever will be the Practice of Perlbns,
groily erroneous in the Things of Religion,
that yet would appear to agree with the
Scripture, and hold the Chriftian Faith.

They may tell you that Chrif is their only
Hope of Salvation, and their Way to God
the Father ; but they mean a Chrijl within,
or the Remains of the Light of Reafon, and
the Dictates of a natural Confcience.

They mayarTure you, they believe theRefzir-
reftionof Chrifl from the dead-, but they mean
nothing but thrift within them, in the rifing
or awaking of the Confcience from ftupid
and inactive Silence.

They may alTent that Chrift is God, but
mean only a metaphorical God, becaufe he is
made a King, or Governor of the Church.

They may profefs the whole Scripture in
their own Senfe, and in the mean Time

they

Qu. X. afufficient Profejficn ? 233

they may believe fuch Contradictions as
thefe, (viz.)

I believe ; God worketh all Things after the
Counfel of his own Will, Ephef. i. if. Yet I
believe, that the Decrees of God are nothing
elfe but immutable Fate, and the necefiary
Connection of fecond Caufes, as Mr. Hobbs.

I believe that God knoweth all his Works
from the Beginnings ACtsxv. 18. Yet I be-
lieve, this Foreknowledge is nothing elfe but
a perfeCt Sagacity of Mind, and immediate
Contrivance to turn all Things that happen
to fulfil his own Defigns, as effectually as if
he really foreknew. So a much better Man
than Mr. Hobbs has explained it.

I believe, that in the Beginning was the
JVord^ and the Word was God, John i. 1.
Yet I believe that Jefus Chriji had no Being
before he was conceived, and born of the
Virgin, and that truly and properly he is
but a mere Man.

I believe, that we muft fee Fornication,
1 Cor. vi. 18. but I believe, that nothing
elfe is intended in all fuch Texts but fpiri-
tual Fornication, which is Idolatry.

I believe, that we muft keep ourfehesfrcm
Idols, and not praCtife Idolatry, 1 John v.
ult. Yet I believe that we may worfhip the
true God, by Idols or Images -y for the Ido-
latry which is forbidden in the Scripture,
fignifies only the Worfhip of Stones, and
Stocks, and Images, for real and true Gods.

I be-

234 'dre mere Scripture Words Qu . X.

I believe we are bound to follow Peace with
all Men. Heb. xii, 14. yet I believe we may
contend for the Faith fo carneftly, as to
burn Hereticks.

I believe we muft follow Holinefs too,
without which no Man Jkall fee the Lord.
Heb. xii. 14. yet I am perfuaded Sin can do
no real Hurt to a Believer.

Now who is there that has any Value for
the Honour of the Gofpel, for the Glory of
Chrift, for the Purity of our Religion, and
the Welfare of the Church, that would efta-
blifli fuch a Teft of Communion, by which
all thefe fort of Perfons may claim Admiffi-
on ? A Church compofed of fuch a Variety
of Se£ts, that differ fo widely in Points fo
numerous and fo important, would much
more refemble the Ark of Noah, with all
Manner of Creatures in it, clean and un-
clean, than the Fold of Chrijl, where none
but his Sheep fhould have Admittance, or
fuch as have the vifible Marks of his Sheep
upon them.

The other Incongruities, Inconveniencies,
and Mifchiefs that will neceffarily attend a
Church, founded upon this Teft of Admif-
fion, fhall be more largely and particularly
defcribed in my Anfwer to the next Quejlion,
to which I refer the Reader.

Perhaps it will be faid by Way of Reply
to all thefe Arguments, that Where any Per-
fon profefjes his Faith in the mere Words of

Scripture^

Qu. X. afufficient ProfeJJion ? 23 5

Scripture, and yet makes it appear that he under -
jlands them in fuch an erroneous Senfe, as is
inconjijient with the Go/pel of Chrift, or the
Fundamentals of Chriftianity, fuch a P erf on
ought not to be admitted to Chriftian Commu-
nion, becaufe he plainly overthrows by his Ex-
plication, what he ajferts by his Confefjion :
But where he gives no Explication at all, it
fhould be prefumed that he believes all necefjary
Truth.

To this I anfwer, I. That if a Confeffion
of Faith, in the mere Words of Scripture,
be a fufficient Tell: for Church-Fellowihip,
no Man who profefles thofe Words ought
to be excluded, let him explain them how
he pleafe ; for if the Rule of Scripture does
indeed require you to receive all that profefs
the Faith in fcriptural Words, no particular
and perverfe Explications whatfoever fhould
break in upon this facred Rule, leaft hereby,
you who exclude him, fet yourfelf up as a
Judge of the Senfe of Scripture for other
Folks, and inftead of making the Words of
Scripture your Teft, you make your own
Senfe of it the Teft of Communion, which is
the very Thing you pretend to avoid, and
which you profefs to renounce.

II. I add further, If you allow that a
perverfe or Anti chriftian Expofttion of Scrip-
ture in fundamental Points, may exclude a
Man who profefles the Words of Scripture
from the Communion, then a juft and rca-

fonable

236 Are mere Scripture Words Qu. X.

finable Sufpicion of any Perfon's Antichrifti-
an Expofttion of it, may give juft Ground for
Enquiry into his Senfe of it, before he be
received to a Chriftian Church ; even as a
juft and reafonable Sufpicion of any Man's
Immorality, gives juft Ground for a ftr idler
Enquiry into his Morals ; for if he hath not
Chriftian Faith, he is no more fit for the
Chriftian Communion, than one who hath
not Chriftian PraBice,

Now fuppofe a Perfon be a mere Stran-
ger to you in his moral Life, you ought to
make Enquiry concerning his Morality be-
fore you receive him, and not take his Virtue
for granted: And by the fame Reafon, if he
be a mere Stranger to you in his Faith, you
ought to make the fame Enquiry concerning
his Senfe of Scripture, in order to know that
he is not an Heretick, or that he does not
profefsfcriptural Words in an heretical Senfe ^
and not always take it for granted, that he
believes the Scripture in its true Senfe.

Thus thefe two Parts of the Teft of Com-
munion, (viz.) ProfeJJion of the true Faith,
and a pious Practice, will ftand upon the
fame Foot ; and a Man may be excluded
even by your own Conceflion, if he wants
either of them, even though he profcfs the
Words of Scripture. And there ought to
be an explicit Difcovery of both thefe by
the Candidate in order to Chriftian Commu-
nion, and not merely an implicit Belief of

them

Qu, X. afufficicnt Profeffion ? 237

them in thofe who are appointed to examine
him.

As I grant with you, that where a Per-
fon has in general a fair moral Chara&er
among thofe who know him, we ought not
to take up and indulge gronndlcfs and unr ca-
llable Sufpicions of his Vertue ; fo where a
Perfon, who appears to be fincere and pious,
makes Profeffion of his Faith in more gene-
ral Language, we ought not to take up un-
reafo?2able and gronndlefs Sufpicions that he is
an Heretick. But as in Times of univerfal
and fpreading Corruption of Manners, there
fhculd be a more ftricT: Enquiry into the
Converfation of every Communicant, fo in
Times of fpreading Error, where Scripture
Words are frequently ufed in an heretical
Senfe, there ought to be a more ftricT: En-
quiry into his Faith ; and it is a very rea-
fonable Demand, that he fhould explain his
particular Senfe of the general Words of
Scripture in fundamental Points, and tell
what he means by them, that he may not
cover grofs Hercfes and Antichrifian Opini-
ons^ under the ConfeiTion and Difguife of
jcriptural La?2guage> that fo Antichriftiam
may not be received into a Chriftian Church.

Sect. VII. The laft Argument I fliall
propofe againft making a Confeffion of the
exprefs Words of Scripture a fufficient Evi-
dence of Chriftian Knowledge is this, that

the

2 3 S Are mere Scripture Words Q£. X.

the Scripture it/elf does not dire&ly, and in
cxprejs Words, contain all that Knowledge of
particular truths and Duties that is necejfary
to Chriftian Communion. I fay of particular
Truths and Duties , for I own it contains all
in Generals.

Under the Seventh Queftion, I have made
it appear evidently, that the Knowledge ne-
ceflary to Chriftian Communion, includes in
it, both a Knowledge of all thofeThings that are
necejfary to Salvation, and a Knowledge of all
thofe Things that are necejfay to praffife, and
enjoy this Communion.

Now if we firft furvey all thofe Truths
and Duties that are necejfary to Salvation, per-
haps we might find particular Articles, ei-
ther of Faith or Practice, that are not fet
down in moft exprefs Language in the very
Words of Scripture. I grant, they are all
fo expreffed in general Terms, that a mean
Underftanding, and a flight and eafy Turn
of Thought, is fufficient to derive from
Scripture all the Particulars that are necefla-
ry to Salvation •> every needful Explication,
or Confequence, lies plain and open to the
View of common Reaxron, though it may
not be dire&ly exprefled in the very Letter
of Scripture.

But I chufe rather to furvey thofe Things
that are necejfary to Trafcice, and to enjoy
Chriftian Communion \ fuch Knowledge as
is needful, in order to partake of the Lord's
Supper in a regular Manner in the Chriftian

Church ;

Qu. X. a fiifficient Profefjion ? 239

Church : And thefe Things are not all con-
tained in exprefs Words of Scripture, but
require fomething of Explication and Con-
fequence to make them appear. As for In-
ftance.

1. If Baptifm be neceffary before the
Lord's Supper, it is neceffary alfo to know
the Nature and Defign of Baptifm, the
Meaning of being baptized in the Name of
the Father, Son, and Spirit , and the Man-
ner of performing it, whether it muft be
done by dipping or fprinkling, or whether
both be not lawful ; and whether Baptifm in
Infancy be fufficient. Now all thefe are not
written down in exprefs Words of Scrip-
ture.

2. It is neceffary alfo that a Perfon fhould
know what is the Nature of the Lord's Sup-
per-y what the Bread and Wine reprefent;
what is the Defign of blejjing, breaking, and
diftributing them , who are the Perfons that
muft do this : And a Woman muft know,
whether Women are to be admitted to the
Lord's Supper , all which Things are not
fully and exprefly delivered in the very
Words of Scripture.

3. Th&tfeveral Perfons, who make a cre-
dible Profeffion of Chriftianity, muft agree
to ?neet together, in order to celebrate Chrifti-
an Worfhip, and partake of this Ordinance ;
and that it is not to be received alone, be-
caufe it is an Ordinance of Communion.

I might

240 Are mere Scripture Words Qu. X.

I might inftance in other Things that are
necejjary Attendants on thefe Ordinances,
confidered as human Affiions^ which the
Light of Nature plainly dictates, and which
may be drawn by the moft obvious and na-
tural Confequences from the Directions, or
Examples of Scripture ; but they are not
found there in exprefs Words, nor indeed is
there any Need of it, fince they lie fo open
to the weakeft Exercife of Reaibn.

Now to fum up the laft Argument. If
there be any Articles of Chriftian Belief, or
Practice, neceflary to Salvation, or to pub-
lick Chriftian Worfhip, and to a regular
Participation of the Lord's Supper, which
are not laid down and defcribedin the exprefs
Words of Scripture, then may we not con-
clude, that a mere Declaration of the Belief
of the Bible, or any Part of it, is not a cer-
tain Evidence of Knowledge fufficient to de-
mand Chriftian Communion, where all Ex-
plications and Confequences are utterly re-
fufed ?

Sect. VIII. The great Objection againft
all my Difcourfe is this ; that f nee the Word
of God is a fufficient and perfeft Ride to dire 61
Chriftians in their Faith and Practice, the
Words of Scripture are therefore a fujjicient
and perfect Teft of Chriftian Knowledge. The
Scripture (fay they) is certainly capable of
itfelf to determine all our Doctrines, and all

our

Qu. X. a fufficient PrcfeJJion ? 241

our Duties -, it is fufficient to furnijh the Ma?t
of God perfectly unto all good Works , and it is
able to make every Man wife unto Salvation.
It was given for this End by the Infpiratioft
of God -y and it does not ftand in Need of the
Affiftance of human Inferences and Expli-
cations, in Things neceflary for Chriftians
to believe and practife. 2 Tim* iii. 1 5, &c.
Therefore an Acknowledgement of the
Scripture, or the moft confiderable Articles
of Chriftianity in the exprefs Words of it,
is a fufficient Teft for Chriftian Commu-
nion.

This Argument is very popular, and drawn
out into much flowry Eloquence, to per-
fwade and captivate the unwary. The Wri-
ters on this Side of the Queftion brighten
and flam upon the Reader, and, as it were,
overwhelm him (if the Eye of his Judg-
ment be weak) with fuch dazzling Lan-
guage as this. " What are not the Words,
" which God himfelf hath written, efreclu-
" al for all the Purpofes of Chriftianity,
" without the Addition of the Words of
" Men ? Is not God wifer than Man ?
" And can any Man form for himfelf a bet-
cc ter Teft of Knowledge, than God has
" done ? Did not Chrifty and his Spirit,
<c which fpoke by the Apoftles, know how
A to exprefs divine Truths in the beft Man-
" ner, and in Words fitteft for every Ufe
" and Service of the Chriftian Church ?
R " Has

242 Are mere Scripture Words Qu. X.

" Has our Lord Jefus Chrijl fo little con-
u fulted the Truth and Security of his Gof-
" pel, as well as the Peace and Welfare of
u his Churches, as not to exprefs every
" Matter neceffary to Communion, in plain
" Language ? Can we, fhall we, dare we
" indulge fo unbecoming an Opinion of the
iC Care of our bleffed Lord ? Can there be
u any other Words neceffary to exprefs his
" Dodrine by, than thofe which himfelf
" has chofen ?" Thus the Torrent of fuch
a popular Harangue drowns all Diftindions
of Things, and carries away the Affent be-
fore due Confideration.

To all this Flourim, Ianfwerjirjl by Way
of Concejfion \ That our blefled Lord is All-
wife, and has the tenderer!: Care of his
Church, in providing a fufficiency of Helps
for every Occafion. The holy Scripture is
compleat, and fufficient of itfelf to teach us
all Things neceffary ; and the Inftrudlions
of it are clear, plain and evident to every
humble Inquirer : There is no Need of any
Additions of Men to this perfed: Rule, nor
are any Words that Men can invent fitter to
exprefs thofe Dodrines and Duties, more
fuitably to the Occaiion and Purpofe for
which each Part of Scripture was written, I
am abundantly perfwaded, that from the
Book of God every plain Chriftian may ea-
fily colled: his own Duty in the neceffary
Affairs of his Salvation, and every Man may

obtain

Qu^. X. afufficient ProfeJ/ion ? 243

obtain Knowledge enough to fit him for the
Communion of a Chriftian Church.

Sect. IX. But to give a full and direft
Anfwer to the Force of the foregoing Ob-
jeBion, I would lay down thefe Confdera-
tionsy which may help to remove thofe
glaring Rays of Rhetorick that diffufe them-
felves round the Argument, impofe upon,
and dazzle weaker Minds, and prevent them
from beholding the Queftion in its true
Light, which, if once feen in its proper
Senfe, would be determined with much
Eafe.

1 ft Confderation. It is generally agreed
by Proteftant Writers, that not the mere
Words of Scripture, but the Senfe of it is
properly Scripture. The Words are but
the Shell in which the divine Ideas are
conveyed to the Mind. It is not the
Words of the Bible, but the Senfe of it,
which has the proper Characters of the
Word of God. If any Words or Language
might pretend to this, furely it muft be the
Hebrew and Greek Originals: Now thefe
have no fuch Power upon an unlearned
Dane, or Swede, a French or an Englijh
Man, as is attributed in Scripture to the
Word of God. Thefe Words in Greek
would not fierce or divide in finder the Soul
and Spirit of a Barbarian : The Gofpel in
mixed Syrtac Language, in which Chrifi
' R 2 himfelf

244 <d-re mere Scripture Words Qu. X.
himfelf fpoke, would never prove the Power
of God to the Salvation of a Roman, or a
Turk : Nor could the perfect Law of the
Lord, in Hebrew, convert the Soul of a Mus-
covite. But when thefe Original Words are
tranflated into each Language, and convey
the fame divine Inftrudtion and Senfe to dif-
ferent Nations -, this Senfe and Inftrudtion
(which is properly the Word of God) work
upon the Heart, and make a new Creature;
for the Senfe of Scripture is the fame in all
Languages, though the Words are very dif-
ferent. Hence it is plain, that we do not
in the leaft derogate from the Honour of the
Bible, while we declare, that it is the Senfe
of Scripture, and not the mere Words of it,
that muft be our Rule of Duty and Prac-
tice.

2d Confederation. That the mere Words
of Scripture were never given us for a Tejl
of Truth and Error, but the Senfe of Scrip-
ture is fuch a Teft ; much lefs can we fup-
pofe the Words of Scripture given us for a
Teft of every Man's Knowledge, in order to
Chriftian Communion. Thofe that are of
this Opinion, profefs indeed to pay a moft
exalted and fuperlative Honour to the holy
Scripture, in making the very Letters and
Syllables of it fo effectual and powerful, to
determine all Controverfies in the Chriftian
Church with the.greateft Eafe, and to charm
^and fubdue the warring Tongues of Men to

' Sub-

QiK X. afufficient Prof ff on ? 245

Submifiion and Silence: For if an Heretick
acknowledges thefe Letters and Syllables to
be divine, no Man mull open his Mouth
againft him. But furely this is fuch an Ho-
nour, as God never defigned for Letters and
Syllables ; and if I might venture to ufe fo
hard a Word, I fhould afk whether it were
not a fuperftitious Regard paid to Ink and
Paper ? When Errors are propofed, we are
indeed called to examine them by the Law
and the Tejlimony, Ifaiah viii. 20. and it is
faid, if they /peak ?tot according to this Word,
it is becaufe there is no Light in them. But
the Defign of this Text is not to make the
very Words and Syllables the Judges of
Truth, but the Meaning and Senfe of them:
I prove it thus.

Suppofe I doubt whether Chriji made a
real and proper Satisfaction to the Jujlice of
God for the Offences of Man ; I compare this
with the Words of Scripture, and I find
there, that Chriji redeemed us from the Curfe,
he bare our Sins on his Body, he was made a
Sacrifice for Sin, he is our Propitiation, or
Atonement -, but I cannot find the Words
real and proper Satisfaction in Scripture; how
then muft I judge whether this be Truth, or
no ? I cannot do it by the mere Words,
for thefe are different • but by its Agreement
in Senfe. and Meaning with thofe other
fcriptural Expreffions, I find it to be a di^
vine Truth.

R 3 I prove

246 Are mere Scripture Words Qu_. X,

I prove it by another Inftance thus, Sup-
pofe I am told, that / mufi fubdue my Pride
and Vanity cf Mind, and that I muji repent
of all Backbiting and Intemperance, of 'which
I have been guilty, if ever I would be faved :
I confuk my Bible, and there I find that I
muft repent of Sin, that I rpuft mortify the
Deeds of the Body, that I muft crucify the
Flejh with its Lufis, that I muft pluck out my
right Eye, and cut off my right Hand, if I
would enter into the Kingdom of Heaven.
Now how fhall I know what is my Duty ?
Surely, the literal Senfe of the Words can-
not be. How then fhall I find my Duty,
but by explaining the fpiritual Senfe of thefe
Metaphors, in which Scripture fo much
abounds ? A right Hand, and a right Eye,
fignifies thofe Sins which are beloved as thofe
Members of the Body 5 and then I muft draw
fuch Confequences as thefe, (viz.) If Sin
mufi be repented of, then Backbiting and In-
temperance muft be repented of for they are
Sins ; and Pride and Vanity of Mind mufi be
fubduedfor the fame Reafon.

If the Words of Scripture may not be
treated in this Manner, and applied to folve
any Doubt or Difficulty by Explications and
Inferences, the Scripture cannot be a fuffici-
ent Teft of Truth and Error -, and if this
Method be allowed, then it becomes alfo a
Sufficient Teft of Chriftian Knowledge in

ordej:

Qo. X. afufficient Profeflion ? 2 4.7

order to Communion ; which is all that I
contend for.

3d Confideration. Moid of the Books of
Scripture were written at different Times,
and upon very different Occafions, to re-
prove fome particular Vices, to refute fome
fpecial Errors or Herefies, to initruct in fome
particular Affairs relating to Doctrine and
Duty, in fuch Expremons as were moll ex-
actly fuited, and divinely proper to anfwer
thofe fpecial Deiigns. The Metaphors and
Figures of Speech there ufed were well
known, or well explained, in that Age, and
accommodated to the Genius and Under-
ftanding of thofe Perfons, for whofe Benefit
they were firft written : And by thefe divine
Writings we have fufficient Direction to find
out all neceffary Truths and Duties at all
Times, in all Nations, and Ages of the
Church, by Comparifon of Things, and juft
Inferences. Now though God foreknew what
Errors would arife in every Age, yet it is
impGihble that fo fmall a Book as the New
Teftament, could mention and refute every
Error that might poffibly arife, or forbid
every particular Vice or Corruption that
might fpring up in following Ages -y and all
this in exprefs Words, and in Terms moft
directly oppofing thofe Sins andErrors which
are almoit infinite, and as vet had no Be-
ing. Therefore without any Derogation
from the Sufficiency of Scripture, we may

R 4 juftly

2\% Are mere $cripture Words Qu. X.
juftly allow, that it is poffible for wife and
pious Men, that live in thofe fucceeding
Ages, to explain the general Senfe of Scrip-
ture in fuch Expreffions, as may more di-
rectly and effectually guard againft the Sins
and Herefies of the* Age; this is certainly
needful in order to inftruct the Ignorant ;
and fome Confeffion of this Kind may be
proper and neceftary in Times of Error, to
keep the Communion of the Churches of
Chrijl pure and holy ; yet this alfo may be
done, as I have fhewn before, without an
exprefs Impofition of any Set human Forms ;
but it can never be done effectually by ma-
king the mere Words of Scripture a Teft of
Communion, which in all Ages Hereticks
have learnt to pervert to their own Senfe.

4th Confederation. The Sufficiency of
Scripture, for our Rule of Faith and Prac-
tice in revealed Religion, does not iignify a
Sufficiency of the bare Words and Syllables
of Scripture, to declare every particular Ar-
ticle of Doctrine or Duty in direct and ex-
prefs Terms : But that it fufficiently includes
and contains them all 5 fo that by a moft
§afy and obvious Exercife of Reafon, all ne-
eeffary Truths and Duties may be found,
either in exprefs Wordsx or in eafy, plain and
natural Confequences j and that there is no
Need of old Traditions, nor any new Inven-
tions of Men. The Sufficiency of natural
Light, to direct innocent Man in ?iatural

Religion*

Qu. X. a fufficient Profejfion ? 249

Religion, does not iignify that all the gene-
ral and particular Articles of it were written
actually, and conftantly abiding in the Mind,
but that they are plainly and eafily deducible
by natural Reafon. So a Book is faid to be
fufficient to teach any Art or Science, if it
contains all the main Principles of it, fo that
all the Parts of this Art or Science, may be
very eafily learnt thereby.

The New Teftament is fufficient to teach
us the holy Skill of Prayer, becaufe it in-
cludes every Thing neceffary for that Duty 5
and the Lord's Prayer has been generally
efteemed a perfect Model for that Part of
Worfhip ; yet a Child may fay over all the
Words of the Lord's Prayer, and know not
at all how to pray : And if it were poffible
for a ftrong Memory to repeat all the New
Teftament by Heart, it would not be a fuf-
ficient Proof, that that Perfon was acquainted
with the divine Skill of Praying. So the
Bible is abundantly fufficient to furnijh a
Preacher for his Work ; but if he could fay
never fo many of the Words of the Bible
without Book, it would not be a proper Teft
of his Ability to preach. This fpiritual Fur-
niture and Skill for the Performance of
Praying or Preaching, is to be obtained by
comparing feveral Parts of the Bible toge-
ther, by learning their Senfe and Meaning,
and by drawing proper Inferences from fe-
deral PafTages of it, and knowing how to ap-
ply

250 Are mere Scripture Words Qu. X,

ply them to all particular Cafes in Sermons
and Prayers : The fame may be faid in Pro-
portion concerning the Furniture and Fitnefs
of a Perfon to be admitted to Chriftian Com-
munion. Now in Order for a Man to ma-
nifeft that he has this fpiritual Skill and
Furniture, he muft acquaint me in fome
other Words, what he means by thefe
Words of Scripture that he can repeat by
Memory.

It is not at all inconfiftent with the Clear-
nefs and Perfection of Scripture, that the un-
learned fhould ufe their Reafon in finding
out Doctrines and Duties, by comparing
Scripture with Scripture, and drawing ge-
neral Inferences from the Practice, Exam-
ple and occafional Speeches oiChrift and his
Apoftles ; as it has never been counted in-
confiftent with the Clearnefs and Perfection
of it, that learned Men muft fanflate the
Greek and Hebrew into our Mother -'Tongue :
For the Bible in Greek and Hebrew, is more
infufficient to lead a poor EngliJJj Man to
Heaven without Tranflation, than anEngliJh
Bible is to lead him thither, without the
Exercife of his Reafon in Explications and
Inferences.

The plain and natural Confluences of
Scripture, have in a larger Senfe been often
called Scripture itfelf ; and have always been
juftly allowed as furficient to determine any
Controverfy in Religion, or prove any Truth, '

or

Qu. X, afufficient Trofeffon ? 251

or refute any Error. The Example oiChriJi
and hisApoftles, fhew us theUfeandtheNe-
ceffity of Confequences ; they argued in this
Manner againft their Opponents, who did not
acknowledge their divine Commiffion. Chi I-
lingworth himfelf (in that famous Paragraph
of his which is fo often cited) acknowledges
that plain Inferences from Scripture make up
Part of our Religion : The Bible, (faith he
with Emphafis) The Bible is the Religion of
Protejlants ; whatfoever elje they believe be-
fdes it, and the plain irrefragable indubitable
Co?ifequences of it, well may they hold it as a
Matter of Opinion, but not as a Matter of
Faith and Religion.

Nor is it neceffary to the Plainnefs, Evi-
dence and Strength of any Confequences of
Scripture, that all Perfons fhould own them,
and none deny them -y for the plaineft and
moft open Truths have been denied by fome
Perfons in all Ages, through Want of At-
tention, through falfe Education, through
the Prepofleffion of other Opinions, through
the Attachment to a Party, through Obfti-
nacy of Temper, and blind Zeal : But all
the Confequences of Scripture, that are necef-
fary to Faith and Practice in order to Sal-
vation, are fo plain, that an honeft, fincere
and diligent Perfon, though weak in Un-
derftanding, may eafily find them out by
Reading, Meditation, humble Prayer, and

Readinefs

252 Are mere Scripture Words Qu_. X.

Readin'efs to receive the Truth in the Love
ofit.

Here let it be noted, that the neceflary
Confequences of Scripture, may be called
the Do&rinc of Scripture -, though the Con-
fequences of the Dodxines of Luther , Cal-
vitii or any other Man, may not be called
their Doctrines -, becauie the Spirit of God,
who jearcheth the deep Things of God \ well
knew all the Propofitions and Confequences
that ever could be drawn, and fairly dedu-
ced from the Words of Scripture, when he
firft infpired the facred Writers ; and there-
fore he defigned them all as certain and di-
vine Truths. But it is not fo with Men, who
may hold fuch Opinions as are attended with
unhappy Cofequences, which yet they them-
felves may not be aware of, or perhaps may
exprefly deny.

5th Confiderafion. The moft perfedtRule
always needs a proper Application to every
particular Cafe ; and this does not at all di-
minifh its Perfection, nor leflen its Perfpi-
cuity. Scripture is ftill the perfect and final
Judge of Truth and Duty in Things facred,
though every Man muft apply the Words
and Senfe of Scripture to his own Cafe, for
his own Inftrudtion, Edification, and Salva-
tion ; and every Church, for their own
Practice of Communion, muft apply the
Words of Scripture according to their own
beft Judgement. The Law is a perfedt

Judge

Qu. X. a Sufficient PrcfeJJion ? 253

Judge of Right and Wrong in Things Civil,
though it muft be applied, by the Reafon
and Wifdom of Man, to particular Cafes.
A Rule, or Square, is not imperfect becaufe
it requires the Hand of the Builder to apply
it, in order to meafure the Houfe, or the
Wall. We are not Brutes that cannot rea-
fon, nor mere white Paper, fit to take no-
thing but the exprefs Stamp of Letters and
Syllables ; Reafoning is one of our nobleft
Powers, and God demands its Exercife:
We are bid to fearch the Scriptures, ] and
compare fpiritual Things with fpiritual. It
is impoflible to transfer, or apply, any ge-
neral Sentence of Scripture to particular Ex-
hortations, Reproofs, Inftrudtion, Convic-
tion, or Comfort for ourfelves or others,
without deducing Confequences, and thereby-
bringing the general Words to our daily pre-
fent Occafions : Nor is it pofiible for any
Perfons to be admitted into a Church of
Chriji, upon juft and regular Grounds, with-
out comparing their perfonal Characters,
their Confeffions, and their Practice with
the Word of God, by the Exercife of our
Reafon, and applying to that particular Cafe,
what we derive and infer from general
Rules, or parallel Examples -, now all this
cannot be done without making Ufe of the
Confequences of Scripture.

6th Confederation. This Teft of Chriftian
Knowledge, this fuppofed Rule of Com-
munion,

254 ^re mere Scripture Words Qu. X.
ftiunion, is hot found among the exprefs
Words of Scripture. I might therefore afk
Leave of our Proteftant Brethren, who ftre-
nuoufly maintain this Principle, to make an
Addreis to them, in their own Language,
thus : " Surely if this Rule of Chriftian
<c Communion be of fuch abfolute Neceffi-
lt ty to maintain Peace, and fecure Truth,
<c we may wonder why it is not written
*c down exprefly in Scripture. Has Jefus
" Chrift fo little confulted the Peace of his
" Churches, and the Truth of his Gofpel,
u as to negle<ft fo neceffary a Rule of
<c Church Communion, without which yoi*
" fuppofe, that neither Peace nor Truth
" can be maintained ? O what a World of
cc Strife and Confufion in the Churches
cc might have been prevented, by an ex-
" prefs Appointment of the Words of
M Scripture, to be the univerfal Teft of
tc Knowledge for Chriftian Communion ?
" Is the Scripture fo careful to exprefs all
" Things neceffary, and yet is this omit-
cc ted ? May I not thence infer, according
" to your own Principles, that this Rule
" of Communion is not neceffary ? Indeed,
" in my Opinion, it is fo far from being
" written in the Bible in exprefs Words,
cc that by all the Exercife of my Reafon, I
" cannot derive it from my Bible, by any
" plain or certain Confequence ; I have not
" yet feen Evidence enough to believe it

" to

Qu .X. a fufficient ProfeJJion ? 255

" to be a fufficient, or an appointed Rule ;
" much lefs of fo abfolute Neceffi-
" ty to Chriftian Communion, Truth or
" Peace".

am:

QUESTION

Q^U ESTION XI. '

Whether all Sorts of P rot eft ants may
join together as Members of the
fame Church f

Section I.

Y the Name Protejlant, I in-
tend not only thofe that pro-
tefted againft the Corruptions
of the Roman Church, and
the Edidt of the Emperor in
Germany at the Beginning of
the Reformation, but I conclude alfo all that
hold the fame general Principle, making
the Bible the only and perfect Rule of Faith
and Manners, and giving every fingle Perfon
a Right to judge for himfelf concerning the
Senfe and Meaning of the Bible in Matters
of Religion, and to praftife according to his
own Sentiments in Things facred.

Now if the Queftion be put, Whether all

Jnch Perfons prof effing the fame Protejlant

Principle with all their different Sentiments,

may be united in thefa??ie Church, 1 anfwer,

(i.) it

Qu.XI. May all Protejlants, &c. 257

(1.) It is impoffible, and they cannot. (2.)
It is unlawful^ and they ought not. (3.)
If it were both poflible and lawful, yet it is
highly inexpedient, and therefore it mould
not be done.

Firft, It is impoffible, and they cannot join
in the fa?ne Communion. There are fome
Aftions neceffary in order to Chriftian Com-
munion in Worfhip, which are appointed in
Ge?ieral in the holy Scripture, but muft be
performed in fome particular and determi-
nate Way : Now this in the very Nature of
Things makes it neceifary to determine the
Words of Scripture to a particular Senfe -y
and different Sects of Protejlants determine
thefe Words in fuch different Ways, as will
often be exceeding hard, andfometimes utter-
ly impoffible, to be reconciled and made con-
fident in one Communion : As for Inftance,

1 . Some cannot inConfcience attend upon
the Miniftry of a Perfon, who has not been
ordained by the Impoiition of the Hands of
a Diocefan BiJl:op, for they think him no
Minifter of Chrijl ; others refufe him for a
Minifter, who has not had the Hands of fe-
veral Prejbyters impofed in his Ordination ;
and there are a third Sort again, that think
either of thefe two Ordinations to be unne-
ceffary, if not unlawful ; and believe him
no Minifter of Chrijl, unlefs he be chofen
by a Congregation, and fet apart to that
Work amongft them by Faiang and Prayer.

S Note,

258 May all Protejlants Qu. XL

Note, that I fpeak here of thofe that
are each of them ftricl and rigid in the Ex-
tremes of their own Way, honeft and fin-
cere in the Main, but zealous and obftinate
in their own Principles ; now thefe can ne-
ver join under one Miniftry, unlefs their Mi-
nifter has paffed through all thefe three Sorts
of Ordinations, which is not to be ex-
pected.

2. Some think it utterly unlawful to pray
in Publick, without a Form, left rajh and
hajly Expreffions be uttered before God,
Ecclef. v. 2. Othersthinkitequally unlawful
to ufe a Form of Prayer, left they quench the
Spirit which is given to teach them to pray,
1 Tejf.w. 19. Eph.vi. 18. and how can
thefe poiTibly join in the fame Prayer ?

3. Some efteem the Lords Prayer fo glo-
rious, fo perfect, and fo univerfal a Prayer
for all Times and Ages, that it fhould ne-
ver be omitted in publick Worfhip ; others
fancy it unlawful to be ufed at all as a Pray-
er, ever fince the Spirit was given to Men at
the Afcenfion of Chrijl, becaufe it is in their
Senfe a Confinement of the Spirit to a Form
of Words.

4. Some think the Practice of Singing
the Praifes of God, to be a ncceffary Part of
Cbriftian Worjhip, and cannot perfwade
themfclves to live without it ; others efteem
it a mere Antichrijiian Invention, and they

dare

Qu. XL join in the fame Church ? 259

dare not be prefent for a Moment in an Af-
fembly that rings, left they give Countenance
to falfe Worfhip and Superftition ; and if
any other Mufick be joined to the Voice,
they count it ftill more heinous and abomi-
nable.

5. Some believe the Lord's Supper cannot
be celebrated aright at Noon, becaufe it was
inftituted in the Evening, and is called a
Supper 5 others that live fcattered at great
Diftances in a wide Country Parim, can
never meet to communicate in an Evening,
efpecially four or five Months in the Winter;
and they think the Lords Supper at Noon is
a very lawful and proper Practice, and ne-
ceffary to them, becaufe otherwife they can-
not attend it.

6. Some fuppofe, that it is very irreve-
rent and unlawful to communicate in z Jit-
ting Pofture, and think it their Duty to
kneely when they receive the Seal of the
greateft of Bleflings from the Hands of God;
others think no other Pofture of Body law-
ful betides Jit ting, becaufe it is a Feaft, and
was inftituted with the proper Geftures at a
Table ; and many Foreign Proteftants efteem
Sitting to have too much Familiarity and Ir-
reverence, and Kneeling too much like Ado-
ration of the Bread, and therefore always

Jiand at that Ordinance. And here we may

fuppofe fome narrow-fpirited Chriftians, of

each Sort, that dare not be prefent at the Sa-

S 2 crament,

2 6 o May all Protejlahts Qu . XI.

crament, where a different Gefture is ufed,
left they feem to encourage a finful Practice
by their communicating together.

7. Some are perfuaded, that none have a
Right to the Communion that were not bap-
tized by "Dippings and that upon a Profeffion
of their Faith, for they count all the reft
unbaptized >, and thefe can never join at the
Lord's Supper, with a Minifter or People
that were only baptized in Infancy by Sprink-
lings and think that fufficient.

8 Some are fatisfied that there is no Holy-
Day in the Week but Saturday, or the Se-
venth, and they require publick Worfhip
and the Communion on that Day $ others
think the jirjl Day of the Week is alone
holy, and they demand the Celebration of
the Lord's Supper on that Day conftantly ;
nor can they leave all the common Bufmeffes
of Life to attend on the Worfhip of Sa~
turday*

Now every Man fees how impracticable it is
to bring thefe different Sorts of Prote/lants to
the fettled Communion of the fame Church.
I confefs I have reprefented their different
Sentiments in their Extremes, and in the
higheft Degrees of Oppofition ; but it muft
be granted alfo, that feveral fuch Sort of
Chriftians are to be found, whofe weaker
Judgements and warm Zeal, have carried
thefe Matters to the fame Extremes of Op-
pofition in which I have reprefented them 5

there-

Qu_. XL join in the fame Church ? 261

therefore my Argument ftands good, and
fuch a promifcuous Communion appears iml
pofjible.

Yet here I would lay down this Caution ;
that though thefe Sorts of Proteftants are ne-
ceflarily excluded from mutual Communi-
on, it is not becaufe either of them are un-
worthy of it, or becaufe it is unlawful to
communicate with each other, but merely
becaufe their different and contrary Forms of
Worfhip render it impoffible. Let them
not therefore cenfure or judge one another,
but fo far as true Piety appears, let them ac-
count each other good Chriftians, and be
ready to do all proper Chriftian Offices for,
and toward each other -, and let them wait
till God mail convince either of them of
their exceflive Rigour, and unreafonable
Striclnefs, in their particular Opinions, and
in the mean Time let them be heartily will-
ing to join with each other in fuch Parts of
Worfhip in which they agree, where juft
Occaiions may require it. *

Secondly, if the Thing were poffible, and
fuch a mingled Communion of all profeffed
Proteftants could be pradtifed, yet there are
fome Cafes wherein it would be unlawful,
and ought not to be praBifed: For feveral
Perfons may believe the Bible to be the only
and perfect Rule of Faith and Duty, and
yet may put fuch a Senfe upon |t, as is ei-
ther dishonourable, dangerous, or deftruc-

S 3 tive

262 May all Protejlants Qu. XI.

tive of the Chrijlian Faith, I have made this
appear at large under the foregoing Quefti-
on ; there I have Ihewn that there may be
Anthropomorphite and Arian Proteftants, Sa-
bellian, Socinian, and Pelagian-, Rational,
and Enthufiajiick ; Literal, and Allegorical ;
Calvinijl, Arminian, and Anti?2omian -, there
I have largely proved, that Perfons profef-
fing the Bible, may deny the Divinity and
Satisfaction of Chrtft, the real Refurredlion of
Chrtft, the Operations of the holy Spirit, the
final Refurreflion of the Body, and feveral
other fuch important Doctrines, by turning
the Expreffions of Scripture to a mere alle*
gorical and figurative Senfe : Now as a cer-
tain Author fays, " If a Man ufe the Words
cc of Scripture, but impofe a very different
" and new Senfe upon them, he may there-
" by as well bring in a new Gofpel, as if he
cc ufed Words of his own ; and fo he fub-
" jects himfelf juftly to the Anathema, or
« Curfe of the Apoftle. Gal. i. 8, 9. As
fc we faid before, fo fay I now again, if any
" Man preach any other Gofpel unto you than
€t that ye have received, let him be accurfed"
It is a very juft and remarkable Saying to
this Purpofe of Doctor Reynolds, in Confe-
rence with Hart : " He who believes the
*c Words of Chrifl, in the Senfe of Anti-
€t chrtft, and rejects the Senfe of Chrijl, and
€< his Spirit, is not a Chrijlian, but is, in
lK Deed and Truth, Anti chrijl i an r Now

with

Qir. XI. join in the fame Church ? 263

with fuch Sort of Perfons, Chriftian Com-
munion ought not to be maintained, for
they who deny the Chriftian Faith, can have
no Right to the fpecial Ordinances of
Chrift.

Thirdly, If fuch a promifcuous Commu-
nion of all profeffing Proteftants were both
poffible and lawful, yet it is highly inexpedi-
ent. Now the Apoftle has determined it,
that Things which are utterly inexpedient, and
fuch as hinder the Edification of the Church,
mould not be pradtifed, 1 Cor. x. 2, 3.

The great and evident Inexpediency, and
the many Inconveniencies of fuch a Commu-
nity, will appear under the following
Heads.

Sect. II. Ift Inconvenience. What a
moil uncomfortable Communion would
Chriftians have among Brethren and Sifters,
in the fame Community of fuch wild and
diftant Principles, as thofe ten Differences of
Chriftians I have reckoned up under the for-
mer Queftion? Read over all their Opinions
again, and fay, Plow utterly inexpedient is
it that thefe mould be united in one Church !
What Fellowfjip has Right ecuf?iefs with U?i-
righteoufnefs? And what Communion has Light
with Darknefs ? And what Concord has Chrift
with Belial, or what Part hath he that be-
fievetb with an Infidel? And what Agree**
ment hath the Temple of God with Idols?

S 4 2 Cor,

264 May all Proteflants Qu. XL

2 Cor. vi. 14, 15, 16. For he that dtfbe-
lieves any neceflary Articles of the Christian
Faith, we may rank him among the In-
fidels.

Chriftian Communion, in the Pleafure
and Profit of it, confifts very much in an
Union of Hearts in conftant publick Wor-
ship, in praying occafionally with one ano-
ther, and conferring together about divine
Things : But what Bonds of Charity can
unite their Hearts, where one juftly fufpects
the others Faith in Points of greateft Impor-
tance ? How can they join with Pleafure in
hearing the fame Word of God, while their
Senfe and Meaning under thofe Words is fo
extremely different, and contrary to each
other, as Light and Darknefs, as God and
the Creature, as Heaven and Earth ? What
Pleafure in joyning to addrefs the fame Sa-
viour, while one believes him to be the true
and eternal God, the other thinks him but a
mere Man ? What Harmony is there in
their Joys and Praifes, while one adores this
Redeemer for bearing the Punishment of all
his* Sins, and dying as a Sacrifice in his
Stead ; and the other, by the fame Expref-
fions of Adoration, only gives him Thanks
for confirming his Doctrine of Remiflion
of Sins by becoming a Martyr for it ?
What Delight can the Members of the
fame Church take in converfing with each
other, who differ fo widely even in Things

of

Qu . XI . join in the fame Church ? 265

of experimental and practical Godlinefs?
While one is relating the Power and Free-
dom of divine Grace in convincing him of
Sin, and fhining into his Heart to give him
the faving Knowledge of the Gofpel, in
turning his Mind from Earth to Heaven, and
changing his whole Soul, with all the Pow-
ers of it, into a divine Temper, in fecuring
him from this and that Temptation, and
over-ruling his Spirit to perfevere in the
Paths of Holinefs ; the other believes that
divine Grace and Power has no Hand in all
this, but what is only providential, by ex-
ternal Means and Helps -y and that this Piety
is really to be afcribed to the Freedom of
his own Will ; and perhaps a third Perfon
fhall interpofe, and fay in Antinomian Lan-
guage, " There is no Need you fhould be
" fo folicitous about thefe lefTer Matters of
" Freedom from Temptation, or the Mor-
cc tification of Sin, either by divine Grace,
" or by your own Will ; if you are but a
" Believer in Chrijl, and your Faith be
" ftrong, Sin cannot do you Hurt, and you
" fhall certainly be faved/' What wretched
Communion in Prayer, or holy Conference,
muft be maintained among Fellow-Mem-
bers of the fame Church, whofe Opinions
are fo fearfully divided ?

Sect. III. Hd Inconvenience. What an
unhappy Station muft a Minifter have a-

mongft

266 May all Prot "eft "ants Qu . XI.

mongft fuch a People ? How difficult to ful-
fil his Miniftrations of Prayer and Preach-
ing without Offence ? Or rather how im-
poffible ? Surely the Work of a Preacher is
to explain the Scripture to his Hearers -, but
he can hardly ftep out beyond the very ex-
prefs Words of Scripture, but he breaks in
upon fome of their darling Sentiments : He
can fcarce comment upon any Text, but he
oppofes the one Side or the other of two
contrary Opinions, and grieves fome of the
Flock : He can hardly fpeak of the Perfon
of Chrijl Jefus the Mediator, but he offends
the Ariany the Samofateniariy or Athanajian :
He can fcarce exprefs any Thing about the
Redemption and Atonement of C/vv//, but
he awakens either the Cahini/l, or the So-
ciniariy to Jealoufy, and affronts their facred
Doctrines : He muft not afcribe Glory to
the Father, Son and Spirit, left he difpleafe
the Unitarians in his AfTembly , nor muft
he neglect it, left the Trinitarian take Um-
brage. He dares not name the Word Per-
feverancey left the Anninian be angry , and
if he fliould talk of 'falling from Grace, the
Calvinijl trembles, and half defpairs.

And as Preaching would be rendered al-
moft impracticable, unlefs he confined him-
felf only to mere moral Duties, fuch as Se-
neca might preach ; fo all his Miniftrations
in Prayer and Thankfgiving would be moft
unhappily perplexed and confined : He muft

not

Qu. XI. join in the fame Church ? 267

not pray for Forgivenefs of Sins, for the
Antinomian Believer does not want it ; nor
for Almighty fan&ifying Grace, for the Re-
monfirant Chriftian knows no Need of it :
He muft not confefs original Sin, for the
Pelagian difowns himfelf guilty • nor dares
he mention a Word of the imputed Righte-
oufnefs of Chrift, or Justification by Faith
alone, left half the Affembly rile in Arms
againft him : Nor muft he venture to give
Thanks for the free electing Love of God,
leaft two Thirds of his Church /hew a mur-
muring Diflent. Surely there is little left
for this Man to talk of in his Pulpit, but
what he may borrow from Plato, Plutarch,
or Epiffetus.

S e c t . I V . To prevent this Inconvenience,
the Patrons of this Opinion aflert, That a
Minifter ought not to impofe any particular
Senfe on any of the controverted Scriptures in
his preaching ; but all his Bufinefs is freely
and fairly to acquaint the People with thofe
various Senfes of Scripture, in which the
different Sects of Chriftianity have contrived
to explain it ; He muft reprefent the Rea-
fons impartially on both Sides, and leave
them to the Judgement of the Hearers,
without bi offing of them (as one exprefles it)
by the needlefs Declaration of his own Opinion :
And they tell us, It would be much more edi-
fying to all Chriflians, if Minijiers in their

publick

268 May all P rot eft ants Qu_. XI.

publick Difcourfes exprejly ajferted no rther
Things than fuch as all, who read the Scripture
and receive it for the Ride of their Faith,
acknowledge to be certain.

To this I reply. Ill, What poor Food
would this be for hungry and thirfty Souls
to be treated with nothing elfe in a Chriftian
Church, but the mere Inculcation of moral
Duties, or the Narration of Chriftian Con-
troverfies ? What Support could a weary
and heavy laden Sinner, bowed down and
broken with a Senfe of Guilt, obtain from
fuch a Difcourfe ? Muft a poor perifhing
Creature, under the Fears of the Wrath of
God, have no Relief given it from a juft
and full Explication of the Sacrifice of
Chrift, becaufe the Socinian does not believe
it ? And muft a weak Chriftian, conflicting
long with Sins and Temptations, have no
Encouragement from the Dodlrine of inward
effectual Grace, left the Arminian take Of-
fence at it ? Is this that Way of preaching
that Chrift has ordained to fave guilty and
impotent Creatures, by a deep Silence of the
true and only Relief, or a mere dubious
Propofal of it ?

2dly. Befides, how can a Minifter an-
fwer it to God, or his own Confcience, if
he fees Errors in Matters of Importance
growing amongft Men, perhaps in his own
Church too, and does not attempt to pre-
vent

Qu. XI. join in the fame Church ? 269

vent or refute them by his beft Interpreta-
tion of the Word of God ? Is he not fet
for the Defence and Confirmation of the GoJ-
pel, 1 Phil. vii. 17, is he not bound to
maintain jbund Do5lri?te, and to teach no
other, 1 Tim. i. 3. Muft not he contend ear-
neftly for the Faith once delivered to the
Saints f Jude 3. How narrow is the Work
of a Gofpel Minifter, and how much lefs
ufeful is his Labour or his Office, if he
be forbid this Service to Chrift, and the
Church ?

There were fome little Points of Contro-
verfy, in the Apoftles Days, about the
Lawfulnefs of Meats, &c. which if they
were never determined, would not be de-
ftrudtive to Chriftianity ; concerning thefe,
the Apoftle at fome Seafons diredts to keep
our Faith, or Opinion, to ourfehes : Rom.
xiv. 22. Yet at other Times he bids Timo-
thy preach his own Senfe of them, and de-*
clare for Chriftian Liberty, and the freeUfe
of Food. 1 Tim. iv 6. If thou put the
Brethren in Mind of thefe Things, thoufhalt
be a good Minifter ofjefus Chrift, &c. Now
can we think that Timothy fhould publickly
give his Senfe in fuch circumftantial Things,
and yet not give it in the moft important
Matters of the Satisfaction and Atonement of
Chrift, and the Doftrines of the efficacious
fanclifying Grace of the Spirit ? Read
2 Tim, ii. 14, 15, 18, 23, &c. Tit. i. 9,

10,

270 May all Protejlants Qu. XL

10, 13. and ii. 1, 2. and judge if the A-
poftle requires, or even indulges thofe young
Preachers to propofe important Doctrines in
fuch a doubtful Way, as may minifter §>ue-
Jiiansy and gender Strifes -y and in fuch an in-
different Manner, as though it was no Mat-
ter which Opinion his Hearers embraced :
Surely this would be the Way to keep Men
ever learning, and never coming to a fettled
Knowledge of the Truth.

3dly. I might add in the thirdFhce, how
can it be fuppofed, that every Minifter who
has determined his own Sentiments in thefe
controverted Points, mould reprefent the
different Senfes of Scripture in juft and im-
partial Language, fo as not to favour either
Side ? Will not his own Opinion give a
Warmth of Delivery, or a Brightnefs of Ex-
preffion, while he is reprefenting the Rea-
sons of it ? And will he not be tempted with
a cold and languid Faintnefs, to propofe the
Arguments of thofe that differ from him ?
It is utterly as unreafonable to expect fuch an
unbiaffed Indifferency in his Explications of
the important Points in the Word of God,
as it is unrighteous to require it.

4thly. In the loft Place I reply, that fuch
a Practice as this would kindle Contentions
inftead of quenching them : It would raife
perpetual Strife in the Church, inftead of
compofing it y and by relating the Opinions
and Arguments on all Sides, would furnifh

everv

Qu. XI. joi?i in the fame Church ? 271

every warm Temper with Weapons offen-
five and defenfive, to carry on the contro-
verfial War, and light it out at home. This
Thought naturally leads me to mention the
third Inconvenience, of forming fuch a mixed
and motley Church.

Sect. V. Hid Inconvenience. This fort
of Communion would be much more likely
to tear itfelf to Pieces by perpetual Jangles,
Difputes and Quarrels, than to maintain
Peace and Unity. Nor could this pretended
Bond of Peace, an Agreement in exprefs
Words of Scripture, fecure it. Our Saviour
has already given a fair Decifion of this Mat-
ter, when he affures us, that a Houfe divided
againfl itfelf can never ft and, Matt. xii. 25.
Thefe Perfons that entertain fo different
Opinions in Religion, might agree well
enough in the common Affairs of Life, if
they were not joined in one Church, and by
that Means brought conftantly to worfhip
together ; but when they muft hear conti-
nually the fame Sermons, attend the fame
Prayers, and offer Thanks to God together
in the fame Words, with different Mean-
ings, it is not poffible to fecure them from
awakening their jarring and contrary Senti-
ments, whenfoever any Thing relating to
thofe Subje&s is mentioned ; and it is moft
likely too it will rouze their Anger, their
Contempt and their uncharitable Cenfures of

thofe

272 May all Protejlants Qu. XL

thofe that differ from them in Points of Im-
portance. Thus the propofed Band of Peace
would become a Firebrand of perpetual War ,
till it ended in Divifions and Defolation.

And this Event may juftly and reafonably
be expected upon the Eleftion of every new
Officer in the Church, as often as Death, or
Removal of Communion, or Incapacity, &c.
give Occafion for a new Choice. Will not
each Party be zealous to elect a Perfon of
their own Sentiments ? And the Church by
this Means be crumbled into many Parties,
and divided amongft many Candidates ?
Thus the Paffions of Men will have a ftrong
Temptation to exert themfelves in Wrath
and Reproaches -, nor can any of them be
perfwaded to yield and drop their own Can-
didates, which might be much more eafily
done, if the Competitors were of the fame
Opinion.

Sect.VI. IVth Inconvenience. Such a Prin-
ciple or Teft of Communion, might in fome
few Years quite change theMinifters andMi-
niftrations, the whole Scheme and Order of a
Church of Chrift, from moderate Calvinift
or Lutheran, to Antinomian, Pelagian, or
Socinian, from Chriftian Worjhippers to An-
tichriftian Idolaters, and from a "Temple of
God to a Synagogue of Satan -, and accord-
ing to this Rule, the Church has no Power,
nor Right, to prevent it. Suppofe a Church
of pious Lutherans, or Calvinift % confiding

of

Qu: XI. join in the fame Church f 273

of thirty or forty Members, whereof but
eleven or twelve are Men -, if providentially
fix or feven of thefe dye in a few Years, and
fix or feven bold Antinomians, or Socinians,
are admitted on the mere Profeffion of Scrip-
ture : They become the Majority, and con-
fequently the Rulers of the whole Church ;
they chufe Paftors, and appoint Miniftra-
tions and Orders according to their own
Senfe of Scripture ; what muft all the twen-
ty or thirty original Members of the Church
do, that walked and worfhipped many
Years together in Holinefs and Comfort*
according to the Dodtrine and Practice of
Luther •, or Calvin ? Muft this lefler Party
of Men, and perhaps almoft all the Wo-
men of the Church, fit ftill under fuch
Preaching, and fuch Miniftrations, as an
Antinomian, or a Socinian Paftor would en-
tertain them with, to their weekly publick
Sorrow, and their mourning in Secret every
Day? Or muft they quietly depart from
the Communion of the Church, and
each of them feek their better Edifica-
tion in new Churches where they could
find it ?

Perhaps alfo this Church might be pof-
fefled of many temporal Advantages, they
might have a fair and well-built Place of
Worfhip belonging to the Community,
with Gifts or Annuities for the Support of

T the

274 May all Proteftants Qu. XI.

the Miniftry and the Poor -, Plate and Lin-
ucn, and other Utenfils for the Celebration
of holy Ordinances given to the Church :
Muft feven or eight profeffed Antinomians,
or Socinians, by this Means become the Pof-
feflbrs of it ? And the old Members, while
they feek their better Edification, relinquifh
their firft Society and Place of Worfhip, and
all thefe temporal PofTeffions at once, which
were given for the facred Ufes of that Calvi-
nijl or Lutheran Church ? And yet they have
their own Poor to maintain ftill, who can-
not find their Edification in the Socinian, or
Anilnomian Worfhip ? Can that be a necef-
fery Rule of Church-Communion, which
would thus injure the greateft Part of the
Church (including the Women) and rob
them all of their fpiritual Profit, and their
outward Advantages at once ?

The Tables may be turned, and the
fame Inconveniencies would arife to a Soci-
nian, or Antinomian Church, by admitting
Cahinifts, or Lutherans.

Now if fuch a Sort of mixed Commu-
nion be impracticable, unlawful, and high-
ly inexpedient, as I think it is plainly
proved beyond Contradiction, the §{ue/lion
muft be determined on the Negative Side,
and all Sorts of Proteftants cannot be Members
of one particular Church.

A very

Qu . XI. join in the fame Church ? 275

A very natural Queftion arifes here, Whe-
ther no Chrijlians mufi join in Communion , but
thofe that are in allThings of the fame Opinion?
This fhall be the Subject of my next En-
quiry.

T 2 QUESTION

QJJ E S T I O N XIL

Whether no Chrijiians mufl join in
the fame Communion, but thofe
that are in all Things of the fame
Opinion f

Section I.

HOPE there is nothing that I

■ have faid in the foregoing Dif-

P^L/ ^i^s courfes can be interpreted

M^^'^r f° narrow a Senfe, as to exc

into
exclude
^^ all Proteftants from the fame
Communion, but thofe whofe Sentiments
are exadtly alike. This would make all
Communion impracticable ; for it will be
hard to find two Perfons in the World, that
in every Point of Religion have the fame
Sentiments : Or if here and there half a
Dozen, or half a Score Chriftians were found
that came very near to each other in Opi-
nion, thefe muft every where fet up diftincl
Societies bv themfelves -, thus the Church of

Chrift

Qu. XII. May different Opinions , &c. 277

Chrifi would be crumbled into endlefs Di-
vifions.

To this Queftion therefore I anfwer in the
firft Place, That as the Affairs of the Chrifti-
an World are found in this imperfed: State,
it feems generally ftioft advifeable for every
Perfon to join in fonftant and fixed Commu-
nion with fuch a Church, or be admitted
Members of fuch a particular Chriftian So-
ciety, whole publick Profeffion comes near-
eft to his own Sentiments, where he can
poffibly have Opportunity to do it ; this
would lay a Foundation for the greateft
Union and Peace among the Members of
the fame Church \ confidering the Folly and
Weaknefs of human Nature, and how much
our Differences of Opinion endanger our
Charity, certainly this would be the eafieit
and fureft Method of anfwering the Defign
of thofe Apoftolical Diredlions and Wifhes.
.Rom. xv. 5, 6. God grant you to be like
minded \ that ye may with one Mind, and one
Moiith, glorify God, &c, 1 Cor. i, 10. /
bejeech you, Brethren, by the Name of our
Lord Jefus Chnji, that ye all /peak the fame
Thing, and that there be no Divi/ions a??iong
you ; but that ye be perfectly joined together in
the fame Mind, and in the fame Judgement \
And in order to fhew their general and ex-
tenfive Charity, they may take proper Op-
portunities for occafional Communion with
other Churches that differ from them in

T 3 Matters

278 May different Opinions Qv. XII.

Matters of lefs Importance ; and they mould
be as ready to admit the Members of fuch
Churches to the fame Privilege of occajional
Communion with themfelves. Thus they
might maintain the Unity of the Church of
Chrijt in General, and preferve Peace, both
abroad and at home, without Contention or
Schifm.

Sect. II. But to declare my Opinion
particularly on this Head; I would fay,
that there are two Sorts of Perfons that ought
never to communicate in the fame Sacra-
ments ; and there are three Sorts of Christi-
ans that need not join as Members of the
fame Church, yet may occafionally main-
tain Communion with each other ; and I
think all other Sorts of Proteftants may hold
conftant Communion together.

The Perfons that mould never attempt
to join in the fame Communion, either
conftant or occafional, are thefe.

1 ft. Thofe that differ in fundamental Ar-
ticles of Do&rine or Practice, or fuch Arti-
cles, as either Side fuppofes to be funda-
mental and neceffary to Salvation ; for if
they can never hope to meet together in
Heaven upon the Principles they profefs, I
fee no Reafon why they fhould join in fo-
lemn Adts of fpecial Communion on Earth 5
nor does the holy Scripture require or en-
courage,

Qu. XII. join in one Communion ? 279

courage, but rather forbids it. What Com-
munion hath Light with Darknefs ? Righte-
oufnefs with Unrig hteoufnefs ? The Temple of
God with Idols ? And he that believeth with
an Infidel? 2 Cor. vi. 14, &c.

2dly. Thofe that are fo widely divided in
their Opinions about fome practical Points
of Worfhip or Difcipline, which are necef-
fary to be practifed in Communicating to-
gether, but are utterly inconfiftent with each
other : Several fuch I have mentioned in the
beginning of the former Queftion -, as, thofe
that think publick Liturgies or Singing of
Pfalms neceflary, and thofe that think them
utterly unlawful : Such as efleem Epifccpal
Ordination of abfolute Neceffity, and fuch
as believe it to be finful and Antichriftian,
&c. Thefe cannot hold Communion toge-
ther in fpecial Worfhip, and hardly in the
general Ordinances of it.

The Perfons that fhould content them-
felves with occafional Communion together,
are chiefly fuch as thefe, (viz.)

1 ft. Thofe that give Evidence of ferious
Piety, but differ in very important Points of
Doctrine, which yet they cannot certainly
call fundamental ; and efpecially fuch Points
as continually occur in Preaching, Praying,
or other Parts of Worfhip, and would fre-
quently difquiet and difturb the Devotion of
one Party, or the other. Such I may fup-
p ;fe the better Sort of RemonJIrants, or Ar-
T 4 miniansy

280 May different Opinions Qu.XII.

tninians, compared with the Cahinijls, and
the better Sort of Enthujiajts> or Antiw-
mians.

2dly. Thofe that differ much in the ex-
ternal Forms of Worfhip or Difcipline,
which yet are not utterly inconfiftent with
each other ; but if fixed and united in one
fingle Community, they might probably oc-*
cafion frequent Difturbances • fuch are the
moderate Episcopalians y and Baptijls, Luthe-
' ransy and Cahimjis, &c.

Thofe I call moderate, who are not fo
ftridl and rigid in their Opinions, nor run
into fuch Extremes, nor place fo great a
Neceflity in their particular Modes of Wor-
fhip or Difcipline, but being Perfons of feri-
ous Piety and of extenfive Charity, they think
it proper to omit or alter, on particular Oc-
cafion s, what may be offenfive to either
Side ; or at leaft they allow either Side their
own particular Practices and Forms. Thefe
may very well unite in occajional Communion,
though they are fixed Members of the
Churches of their own Perfuafion. A
Church that communicates kneeling, may
allow Communion to one thatftands or fits:
A Church baptized in Infancy, or in adult
Age, may allow Communion to thofe that
are of the contrary Practice in Baptifm. A
Church that receives Members upon a ftrift-
er ProfefTion of inward and experimental
pocilinefs, may allow Communion to one

that

Qu .XII. join in one Communion ? 281

that has been admitted a Member of another
Church, where the Profeffion of Chriftia-
nity is more large and general. A Church
that holds no bodily Prefence of Chriji in
the Sacrament, may allow Communion with
one that believes Confubftantiation, or that
the Body of Chrift is prefent together with
the Bread, &c* Such occaiional Inftances of
Communion might tend to enlarge the Spi-
rits of Men into a good Opinion of each
other, and increafe Chriftian Charity. But
if the Want of Opportunity to join with
Chriftians of their own Sentiments, mould
call or encourage them to unite as fixed
Members of the fame Community, they
mould agree to fome Sort of Articles of
Peace, not to difturb the quiet of that
Church, by breaking in upon and overturn-
ing its old and ufual Forms of Miniflration
and Government : For the Peace of the
Church is more valuable than the Amend-
ment of fome improper Forms, where the
Life and Power of Godlinefs is preferved.

3dly. Thofe that differ in lefs Points of
Chriftianity, but are of unfettled and unfo-
ciable Principles or Humours, and cannot
content themfelves without fhifting from
Church to Church, nor be eafy with any
that differ from them, without a zealous
Propagation of their own Opinions, contra-
ry to the Rules that the Apoftle has given
for the Peace of the Church, Rent. xiv.

Some

282 May different Opinions Qu . XIL

Some learned Writers fuppofe thefe to be
the Hereticks in the Scripture Senfe. Surely
thefe ihouid be contented with occaiional
Communion, and they mould give fatisfac-
tory Evidence of inward Piety, before they
are received to any Cnmmunion at all.

Now if thefe three Sorts are admitted oc-
cafionally to communicate in the fpecial Or-
dinances of Chri/l, this feems to me fuffici-
ent to anfwer the Canons of the Apoftle,
where we are bid to receive fuch as Chrift has
received^ and that without doubtful Deputa-
tions. Rom. xv. 7, 8. and Rom. xiv. 1.
Whereas if they mould be admitted to a full
and fixed Membership, Power and Privi-
lege in the fame Church, without any Li-
mitation by Articles of Peace, that would
fo much endanger the common Edification
and Peace of the whole Body, as to run
counter to other Canons of the fame Apoftle;
Let ail Things be done to Edification. 1 Cor.
xiv. 26. Follow the Things that make for
Peace. Rom. xiv. 19.

As for all other Prote/lants, whofe Dif-
ferences are of lefs Moment, notwithstanding
they may be very various, and almoft infi-
nite, yet if they are of a peaceful Spirit, and
give Evidence of hearty and fincere Piety, I
think they may join, where they have Op-
portunity, as compleat and conftant Mem-
bers of the fame Church, and worfhip the
fame God together, through the fame Lord

>fus

Qu. XII. join in one Communion ? 283

Jefus Chrijl, by the fame Spirit, and fulfil
all Duties of Chriftian Fellowfhip, to his
Glory, and their mutual Edification.

When any fuch Sort of Difficulties hap-
pen in Relation to the Communion of
Chriftians, which cannot be determined by
the plain Reafon and Nature of Things,
and concerning which we have received no
certain Commandment from the Lord, the
wifeft Man on Earth can go no farther
than to fay with the Apoftle, / give my
^Judgement as one that hath obtained Mercy
of the Lord to be faithful', Ifuppofe therefore
that it is good for the prefent Cafe to act in
this or that Manner, 1 Cor. vii. 25, 26. If
fuch a Modefty of Language became that
great Man St. Paul, furely every lefler Mi-
ni fter, or Chriftian, would tranfgrefs the
Bounds of Decency, to affume more to him-
felf.

Sect. III. An Illuftration on the three
lafl Queftions.

What I have advanced on thefe Subjects
may receive fome Light perhaps, and may
prevail more toward the Conviction of my
Readers by an UluJiratio?i of thefe Cafes, by
a parallel Inftance taken from a Society of
Philofophers : For when the fame Cafe is put
in new Subjects of another Kind, it does not
meet with the fame predetermined Judge-
ment^

284 May different Opinions Qu. XII.

ment, as in Subjects that have been long
controverted.

Suppole feveral Stoic!: Pbilofophers join in
a Society, and have weekly Lectures read to
them, by one or more Profeffors whom
thev have chofen, and once a Month hold a
Featt, wherein ibme peculiar Ceremonies
are performed to the Honour of Zcnoy the
Mailer and Founder of their Sect. Every
Perfon that is admitted to communicate in
their Feait, muft profefs himielf a Strict
Pbilcjlpber, a Follower of Zeno, and to re-
ceive the Precepts of Zeno for his Principles
of Doctrine and Practice ; and he ought to
give Satisfaction by Conference to the Mem-
bers or Profeffors of this Stoical Society,
that he owns Ze>::-^ Precepts, and that in
fuch a Senie, as is fufneient, in their Judge-
ment, to make him a good Stoick.

Now if any one ihall mingle ibme of the
Doctrines of Epicurus therewith, or expound
Zeno lb as to make Hap pine J s conjiji in
fual Plea/arcs, this overthrows the Stoical
Doctrine, which makes HappineJ's to cc
in Wifdom and Virtue \ and fuch a one can-
not be admitted to any Communion with
them in their Festivals, con/rant or c
JionaL

But if any Perfon fhall mingle much of
P la ton if m, or Pythagorean Philolbphy with
the Stcick, and expound Zero, in ibme Part
of his Doctrine, in the Senfe of Plato, or

Pytba*

Qu^. XII. join in one Communion ? 285

Pythagoras, perhaps he may be invited and
admitted as a Gueft at the Stoical Feaft, and
fo hold occafwnal Communion with them; be-
caufe he is truly a Stoick, though a Favourer
of other Sects. His Notions are not ruinous
and deftrudlive to the moil: valuable Princi-
ples of Stoical Philofophy ; though he differs
fo much, that it would endanger that par-
ticular Stoical Society, if this Perfon were-
received as a ftated Member to all the Pow-
ers and Privileges thereof.

But as for others who hold the Stoical
Doftrine, tho' one expounds it according to
Epiffetus, another believes it in the Expofi-
tion of Antoninus, another in the Exposition
of Seneca, who were all Stoicks, thefe may
all be admitted to conftant Communion, and
as Members of the fame Society ; for the
great Ends and Defigns of their Society are
hereby promoted and fecured $ their feveral
Differences are but fmall, and very confident
with the Cultivation of Stoicifm, and the
Benefits of the Society.

Infiort, thofe who hold fo little ofZeno's
Precepts, in the Senfe of the Society, as nei-
ther to be confident with its Being, nor
Well-being, muft be excluded from all
Communion with it -, fuch are Epicurus and
Democritus, even though they mould fub-
fcribe all the Words of Zeno.

Thofe who hold no more of Zeno's Pre-
cepts in the Senfe of the Society, than is juft

confiftent

? 86 May different Opinions Qu. XII.

confiftent with the Being of the Society, but
may naturally prove fatal and ruinous to the
Well-being of it, mould be admitted only to
occafional Communion -y fuch are thofe who
admire Plato and Pythagoras, and mix their
Directions with the DocTxine of Stoicifm.

Thofe who hold fo much of Zeno's Pre-
cepts in the Senfe of the Stoical Society, as
to be confiftent with the Being, Well-being,
and Edification of the Society, may be ad-
mitted as fixed Members thereof, and be
entitled to all its Powers and Privileges;
fuch are the Followers of Epiffetus, Se-
neca, &c.

I hope fuch Sort of parallel Inftances may
give fome Light and Direction in thefe Af-
fairs of Communion among Chriftians :
Yet thefe Things being not exactly deliver-
ed in the Word of God, nor particular
Rules about them determined clearly in
Scripture, it is evident that our Lord Jefus
Chrijl intended that the Light of Nature and
Reafon, the common Principles and Rules
of Order and Society, and the moft prevail-
ing Profped: of Holinefs, Truth and Love,
mould determine our Actions in fuch Cafes ;
ftill keeping clofe to every Thing, that he
has revealed fo far as we can find his Will
in Scripture ; and in all other Things ma-
king the beft Ufe of our Chriftian Prudence
and Charity, for the Glory of God, and the
Good of Men. i Cor. xiv. 40, 33. Let

all

Qu. XII. join in one Communion ? 287

all Things be done decently, and in Order, for
God is not the Author of Corfu/ion, but of
Peace, as in all Churches of the Saints.
1 Cor. x. 31, 32, 33. Whether therefore
ye eat or drink, or whatjbever ye do, do all
to the Glory of God. Give none Offence, nei-
ther to the Jews, nor the Gentiles, nor to the
Church of God : Even as I pleaj'e all Men
in all Things, not feeki?tg mine own Profit,
but the Profit of many, that they may be
faved.

Since it is impoffible in this imperfect
State, that any Thing in Civil or Religious
Affairs fhould be free from Imperfections,
thofe Methods muft at all Times be
efteemed the befi, that aim at the beft
Ends, and are attended with the feweft
Inconveniencies. 1 Cor. x. 23. All Things
that are lawful, are not expedient; all Things
that are lawful, edify not. Rom. xiv.
17, 18. The Kingdom of God is not Meat
and Drink, but Right eoufnefs and Peace, and
Joy in the Holy Ghojl. He that hi thefe
Things ferveth Chrifi with a humble Sin-
cerity of Heart and Defign, is acceptable
to God, and approved of Men, even though
he fhould not always hit upon the moft
prudent Means.

But let Peace and Edification be ever in
our Eye, as our chief Ends in Church-
Affairs, according to that great Canon of

the

288 May different Opinions > &c. Qu. XII.

the Apoftle, Rom. xiv. 19. Let m there-
fore follow after the Things which make for
Peace \ and Things wherewith one may edify
another. Amen.

DISCOURSE

DISCOURSE I.

A Pattern for a diffenting Preacher.

John vii. 46.

The Officers anfwered> Never Man
/pake like this Man.

H E Jewijh Church was grown
very corrupt when our Lord
Jefus Chriji was fent into the
World, as the Reformer of his
People, and the Saviour of Man-
kind. The Rulers of the Church hated Re-
formation, and would not fuffer any Thing
to be altered in their Eftablifhment. There-
fore their Rage againft our Saviour rofe high,
and the Pharifees and chief Priefts fent their
Officers tofeize him, as you find in the 3 2d
Verfe ; to feize Jefus , the beft Preacher that
ever fpoke in the Name of God to Men :
They fent Men to filence him in the Midft
of his Sermon, to fummon and conftrain

U him

29° A 'Pattern for a Disc. I.

him to appear before them. The chief
Priejls were the higheft Ecclefiaftical Go-
vernours, and the Pharifees were a Set of
Men that applied themfelves to the Study of
their Law, and their Worfhip, and fepara-
ted themfelves from the reft of the People*
under a Pretence of greater Holinefs..Thefe
JewiJJj Clergy, and Jewijh Devotees, joined
to fend their Servants upon this wicked Er-
rand to lay hold on Chrift the Lord. The
Perfons that were fent, are called Officers in
my Text : Probably they might be fome
Ecclefiaftical Officers that belonged to their
Courts, becaufe we find that the Priefts had
Power over them, and they gave them
CommirTion for their Work, though we
are not acquainted with their particular
Title.

But when they came and heard the gra-
cious Words that proceeded from his Mouth,
his fublime Dodtrines of Truth and Mercy,
and his kind Invitations to thirfty Sinners to
receive living Water, (as you find in a few
Words before my Text) they were aftonifhed
and ftruck filent, they were inwardly re-
ftrained from executing their impious Com-
miffion ; they returned to their Mafters
without having done their Work : And
when they afked them the Reafon why they
Jiad not brought the Preacher with them,
they boldly replied, that their Confciences

with-

D i s c . I. dijfenting Preacher. 291

witheld their Hand from him, for never
Manfpake like this Man.

To improve thefe Words to our prefent
Advantage, we fhall confider,

I. What Difference there was between our
Lord's Mini/try > and the preaching of
other Men in that Day.

II. What different Effetts it had on thofe
that heard him.

III. Draw fome Inferences for our Injiruc-
tion, and fome for our Praffiice.

I. We fhall confider what Difference there
was between our Lords Mini/iry, and the
preaching of other Men in that Day.

It is very likely thefe Officers had been
wont to hear the Sermons of the Scribes, and
the Dodrines of the Jews in their Syna-
gogues, where Mofes and the Prophets were
read every Sabbath, and generally expound-
ed to the People ; but there was fomething
in the Matter of thefe Difcourfes of our
Lord, fomething in the Manner of fpeak-
ing, but much more in the peculiar Power
attending the Words, which made thefe Of-
ficers conclude, they had never heard fuch
a Preacher in all their Lives.

1. Firft then, there is fomething in the
Matter of his Preaching different from what
thofe ecclefiaftical Officers had been ufed to
hear. Though both Chrif, and the Scribes

U 2 and

292 A Pattern for a Disc. I.

and Pharifeesy all pretended to take the Bible
for their Text, yet there was a great Vari-
ety in the Subjects which they enlarged
upon, and the Subftance of their Difcourfesr.
They expounded the fame moral Law which
our Saviour did, but it was in fo poor and
trifling a Senfe, in fo ftrange and unreason-
able a Manner, fo far from the fpiritual De-
fign and divine Meaning of it, that our
Lord found, when he came into the World,
he had Need to go over it all again with a
better Comment, left the Blind Jhould lead the
Blind, and both fall into the Ditch.

They fet forth their Senfe of it in fo grofs
and carnal an Expofition, as though all the
Commands forbid nothing elfe but the ex-
ternal Actions of Sin, and required nothing
elfe but the outward Performance of Duty ;
whereas our Lord Jefus Chrijl makes it ap-
pear to them by convincing Reafons Mat. v.
that he that breaks one of the Commands
of God but in Thought, he is counted a
breaker of the Law in the Sight of God, the
infinite Spirit, before whom our Thoughts
and Intentions of Mind, and all the Moti-
ons of our Hearts, are efteemed as our adlual
Performances.

They expounded away the Law of God
indeed, and they loft the Beauty, the Pow-
er, and the Perfection of it by their Com-
ments. Our bleffed Jefus came to reftore it
again, They made HQlinefs to be a very

little

Disc. I. dijfenting Treacher, 293

little Thing, and an eafy Matter ; whereas
our Lord fhews, it is exceeding hard to en-
ter in at thefirait Gate, and there needs La-
bour and Pains to travel onwards in the nar-
row Path that leads to Heaven.

Again, they dwelt much upon the ceremo-
nial Part of their Religion, with too great a
Neglect of the moral Part of it 5 butChrift in-
fifted much upon the more fubftantial and
weighty Matters of the Law, Righteoufnefs
and Truth, Piety and Love. The Phari-
fees, who were Devotees of their Church,
were careful to pay Tithes of Mint, Anife
and Cummin, and doubtlefs their Priefts
were not backward to preach it ; but our
Lord Jefus Chrift makes it his more con-
stant Care, and his perpetual Bufinefs, to
eftablifh them in the Spirituality and Per-
fection of the moral Law of God, and
touches very little upon Ceremonies, for he
thought the Scribes and Pharifees did that
fufficiently of themfelves.

Again, they infifted upon the Traditions
of the Fathers, and Councils, and Inventi-
ons of Men -, Chrijl, upon the Command-
ments and Words of God. And when any
Point of Dodtrine, and efpecially when any
Point of Practice was in Difpute, their Re-
courfe was to the Fathers ; what do the
Traditions fay, what fay the Ancients ? But
our Lord Jefus Chrift refers them ftill to
fome Part of his Father's Word, and quotes
U 3 a Text,

294 A Pattern for a Disc. I.

a Text, either to prove a Do&rine, or a
Duty.

Thus the Teachers of the eftablifhed
Church, in that Day, inftrufted the People
to build their Hopes of Heaven upon their
natural Birth, upon their Relation to Abra-
ham, and upon their Paflage through that
original Ceremony of Circumcifion, whereby
they were initiated into the Jewifo Church,
and thought they were made fufficient Mem-
bers of it for eternal Happinefs. Our Lord
Jcfus taught them to build their Hopes, ra-
ther upon Regeneration, upon Faith and
Repentance, upon the inward and mighty
Change of their Souls, upon an Alteration
of their whole Nature, and a Turn of their
Hearts toward God, upon an humble Con-
fefiion of Sins, and a Dependance on the
forgiving Grace of God. In Mat. iii. we
have a particular Account what it was the
Pharifees taught them to build their Hopes
of Heaven upon , (viz .) their being Children of
Abraham -, and John the Baptift, who was the
Forerunner of our Lord, cuts off that Hold;
he nullifies that Foundation, and makes it
vanifh. *Think not to fay within yourfelves.
We are Children of Abraham, but bring forth
Fruits of Repentance. And Chriji, m John
iii. mews, that If a Man be not born again,
let him pretend never fo much to a Birth of
the Family of Abraham, and to his Paflage
through the initial Rite of Circumcifion,

(the

D I s c . I. dijfenting Preacher. 295

(the Ordinance of that Day) it was in vain
for him to hope to enter into the Kingdom of
God

They preached up the Doftrine of Jufti-
fication by their own Works, for the Pha-
rifees trujled in themj elves that they were
righteous ; and in their Opinion, whoever
would follow the Rules of the Pharijeesy
muft be righteous, as well as they, in the
Sight of God, and thus go to Heaven upon
the Foundation of their own Duties. But
our Lord Jefus Chriji continually fhews Men
the Imperfe&ion of their own Righteouf-
nefs, and their utter Infufficiency to perform
any Obedience, for which they might be
accepted of God to eternal Life. He
preached the Gofpel of Salvation by the
Mercy and Forgivenefs of God his Father,
and gave Hints of his own Atonement for Sin,
and his Mediation with God, as far as was
proper in that Day and Time.

They taught the People implicit Faith in
their Doftors, or Teachers and Governors,
and that they ought to believe as the Church
believes, not allowing too nice an Enquiry
into all the particular Grounds of it. This
evidently appears by the Reply that thefe Of-
ficers received from the chief Priefts ; for
when they acknowledged that our Lord
yefus /pake as never Manfpakey the Priefts
were ready to reprove them for giving
too much Credit to fuch a Preacher as; Chriji

U 4 was,

296 A Pattern for a Disc. I.

was, " What I do ye believe? Have any of the
^ Rulers, or of the Pharifees, believed on
" him ? John vii. 48, 49. And will you
cc dare hearken to a Preacher, and Dodtrines,
" that the Rulers and Pharifees rejed: and
" renounce, and never gave you Encou-
" ragement to depend upon?" So the Man
that was born blind, John ix. when he
argued with them, that furely he muft come
from God, that could cure one that was
born blind, and reftore him to Sight again ?
" Thou wert altogether born in Sin, fay
" they, and doft thou teach us ?" And
they excommunicated him, or caft him out,
But our Lord, when he preaches to the
Multitude, he bids them zWfearch the Scrip-
tures , thefe are they that tejlify of me, John
v. 39. If I fpeak not according to the Lan-
guage of divine Revelation, and the Word
of God, believe me not ; I ftand or fall by
that Teft. Thus you fee in numerous In-
ftances, notwithstanding our Saviour, and
the Scribes and Pharifees, would all feem to
take the Bible for their Text, yet how very
different the Matter or Subject of their Dif-
courfes were.

2. There was fome thing in the Manner
of his Preaching, that was different from
the Doctors of the Jewijh Church, as well
as in the Matter of it. Whether the Jews
affefted any Pomp of Oratory, or ftudied
Periods as the Greeks did, is hard to fay ; but

it

Disc. I. dijfenting Preacher. 297

it is certain, that our Saviour ufed the plain-
eft and moft limple Style, that every one
could understand : Our Lord conveyed the
Doftrines of the Gofpel to Men, in fuch 3
Manner, as was moft fuitable to attain his
facred Purpofes. Sometimes he fpoke in
Parables, but with this Delign to cover un-
der them fuch Myfteries of the Kingdom of
Heaven, as were not fit to be divulged in
their full Brightnefs and Light at that Day.

Few of the Jewijh Teachers preached
from their Hearts, when they preached pure
and ftridt Religion, for they praftifed very
little of it, But our Lord never preached up
any Part of Virtue or Piety but what he
pra&ifed. Nor when they infifted upon
Traditions and Ceremonies, did they always
perform them ; for our Saviour complains,
they laid heavy Burdens upon the People \ which
they would not touch with one of their Fin-
gers\ Matt, xxiii. 4. But our Lord Jefus
Chrijl preached with the greateft Sincerity,
for he believed what he taught, and prac-
tifed what he required.

They preached in a cold, dull and infipid
Way, as they muft do, becaufe their Hearts
were not in their Work. But our blefled
Lord, had doubtlefs a folemn and awful
Air of unfeigned Religion on his Face, and
Piety and Goodnefs fate on his Countenance,
while the Words of Truth and Salvation
were poured out from his Lips. He taught

the

298 A Pattern for a Disc. I.

the Things of God to the People, as one
that had Zeal for God, and a tender and
compaflionate Concern for the Souls of
Men ; his Zeal appears fufficiently in the
Adlions of his Life, John ii. 17. The Zeal
of thine Houfe hath eaten me up, it wafted his
natural Spirits. How warm was he in re-
proving Sin, even the Sins of the Rulers
and Priefts of the Church in that Day !
How kind and melting was his Language,
in inviting Sinners to repent and return to
God ! How large his Promifes of Pardon, in
the Name of God his Father, all Manner of
Sin and Blafphemy Jhall be forgiven to Men!
Matt. xii. 31. How moving are his Exhor-
tations to Faith and Hope in himfelf. Matt,
xi. 28. Come unto me all ye that are weary
and heavy laden and I will give you Reft.
Come and take upon you my Toke and my Bur-
den, for my Yoke is eafy, and my Burden
light. Come and learn of me, pra&ife what I
preach, and imitate what I do.

The Scribes taught by Way of Expofi-
tion, and poor Expositors they were of di-
vine Revelation ; and probably they never
inforced Holinefs on the Confcience with fo-
lemn and pathetick Words; Chrijl fpake
with Authority, as one that came from God,
clothed with Power. Mat. vii. 28. The Peo-
ple were ajlonijhed at his Doctrine, for he
taught as one that had Authority, and not as
the Scribes.

3. Not

Disci. dijfenting Preacher. 299

3. Not only in the Matter and in the
Manner of Chri/fs Preaching, there was
fome Difference from that of the Doctors of,
the Age ; but thirdly, there was more Dif-
ference between his Preaching and theirs,
in the Power that attended his Sermons, for
God was with him. But the Jewifo Church
was grown fo degenerate, that, though God
himfelf did once eftablifh it, yet now he had
almoft left and forfaken their Priefts and
their Teachers. There was an Evidence
and Demonftration of the Spirit, that attend-
ed the Words of Chriji inwardly to the
Hearts and Confciences of Men. There-
fore Chriji could fay concerning his preach-
ing, The Words that I /peak unto you, they are
Spirit, and they are Life, John vi. 63. The
Spirit of God was given him without Mea-
fure, as John the Baptiji confeffed concern-
ing him. Johniii. 34. The Spirit of the Lord
was upon him, the Lord had anointed him to
preach the glad Tidings of Salvation to Men,
to unbind the Captives, and to bind up thofe
that were wounded and broken in Heart, as in
Luke iv. 18. which he himfelf cites from
the Prophecy of Ifaiah, which was fpoken
of old concerning him. The Spirit of the
Lord was upon him and went with his
Words, that made the Officers acknowledge,
never Manfpake like hi?n -y for they had been
ufed before to a preaching without the Spi-
rit, a preaching where the Spirit of God was

hardly

300 A Pattern for a Disc. I.

hardly found : And when they came to a
Preacher with whom God was, no Won-
der they confeiTed lbmething different be-
tween him and them. Now this Power,
this fecret Power that attended the Miniftry
of Chrijl, had various remarkable Effedts
upon the Hearers, wrhich leads me to

II. The fecond general Head propofed,
that is, What 'were the EffeEls of the preach-
ing ofChriJl, whereby it is further differenced
from that of the Jewiflo DoElors. And in
this Part of my Difcourie I (hall range all my
Thoughts under thefe three Heads ; the Ef-
fect it had upon the Multitude, the Effedt
it had upon his own chofen ones, and the E£-
fed: that it had upon his Enemies.

i. Let us confider the EffeB that his
preaching had on the Multitude. It amazed
them, it gave them uncommon Surprize,
Matt. vii. 28. The People were aflonijhed at his
DoBrine. They wondered, not only at his
Miracles whereby he confirmed his Sermons,
but at the Sermons themfelves. We have
a very particular Account of this in Mark
vi. 2. Many that heard were aftonified, fay-
ing, whence hath this Man thefe Things ? It
fet many of them upon the Enquiry, and
upon a Search of Heart, what all this his
Dodlrine might mean, and what they had of
Concern in it. They began to debate the
Cafe with themfelves, whether he came
from God, or no, and whether this was

the

Disc. I. dijfenting Preacher. 301

the Chrifi, or no. There was no fuch Stir
among the People while they attended upon
the common Sermons of the Scribes, and
the Teachers of the Jewijh Church. They
came back as they went, they fat uncon-
cerned and unmoved. They heard the Ora-
tion and the Performance, they feemed per-
haps to be pleafed with fome of thofe that
pronounced better than their Neighbours,
and they went away unimproved, unlefs in
Uncharitablenefs againft the Followers of
Chriji, the new Preacher, and in Zeal for
Ceremonies, fome of which alfo God had
not inftituted : Thefe were the Improve-
ments of the Church of the Jews> that at-
tended upon the common Preachers of that
Day.

When a Nation hath been a long Time
buried in Ignorance and Darknefs, and been
kept under by the Sovereignty and Policy of
Priefts, and there fprings up a new Teacher
among them, with fome Charafters of Di-
vinity about him, they are all awakened and
fet upon the Enquiry ; they fee the Differ-
ence between their own dull hypocritical
Teachers, and the new Spirit of Piety and
Devotion. They never before troubled
themfelves about inward Religion, but now
there is a publick open Acknowledgement
of fomething uncommon, and they are wil-
ling to confider, whether it be divine, or no.
Such was the Cafe of the Jews when our

Savioyr

302 A Pattern for a Disc. I.

Saviour was fent among them; fuch was the
Time of the Reformation of this Nation
from Popery-, and thofe that taught the
Gofpel of Chrift in that Day, in Oppofition
to the Popifh Religion, were called New
Teachers, (as in Bifhop Burnet's Hi/lory)
their Miniftry was very different from that
of the Rcmijh Priefts and Fryars, and Peo-
ple were fet upon the Enquiry, for God
opened their Eyes ; their Dodtrine was ac-
cording to the Gofpel, their Form and Man-
ner of Preaching was warm and zealous,
praftical and experimental, and the Spirit of
God was with them.

This is therefore the firft Effedt of the
Miniftry of Chrift, and will be the natural
Effed: upon the Multitude, when a divine
Preacher, that is diftinguifhed from the
common indolent Teachers of the Times
wherein he lives, fhall be called of God to
preach in his Name to Sinners for the Sal-
vation of Men.

2. Let us confider the Effedt that the
Preacing of Chrift had upon his own ch:fen
ones. It wrought a mighty and wonderful
Change upon them. Some of them were
great and grievous Sinners, and they were
converted into Saints. Some of them loved
the World too well, but afterwards they
loved God and Chrift above all, and renoun-
ced this World, in the Hope and Purfuit of
a better. Mary Magdalene, who is repre-

fented

Disc. I. dijjenting Preacher. 303

fented as a vile Wretch, comes and fits
weeping at the Feet of Jefus, acknowledg-
ing her Sins, flie receives large Forgivenefs,
and loves her Saviour much, Luke vii. 38,
47. Behold her now humble and mourn-
ing, in a quite different Frame, Form, and
Temper, than what before you might have
beheld her among the Crowds of lewd Per-
fons. Zaccheus the Publican, behold he
diftributes his Goods to the Poor, and re-
ftores fourfold to thofe whom he had
wronged by his former Violence, he comes
and waits as a Dilciple of Jefus, receives
this new Dodtrine, and accepts the Salva-
tion, Luke xix. 8. There was a Pow-
er that attended the Preaching of Chrijl%
whereby they were effe&ually perfwaded to
give up themfelves to his Conduft. Mat-
thew forfakes the Receipt of Cuftom, where
perhaps he got many an unjuft Penny, to
follow our Lord Jefus Chriji, and aban-
doned his gainful Office. Peter ', A?idrewt
James, and John, left their Nets and fifh-
ing Boats, and followed the Lord at his
Call. Thofe that were ignorant were made
Jearned in the Truths of God, in the Law
and Gofpel. The Poor of the People re-
ceived the Gofpel and divine Grace, and
Sinners were converted, fanftified and faved.
Sublime and faving Truths were they taught
by the Father, under the preaching of Jefus
his Son, For Flejh and Blood did not reveal

thefe

304 A Pattern for a Disc. L

thefe Things to them, but my Father which is
in Heaven, fays our Lord, Matt. xvi. 17.
Now there were fcarce any fuch Inftances at
this Time under the preaching of the Jew-
ijh Doctors, becaufe the Lord feemed to
have left them; and their Hearers being
trained up in a formal and cuftomary Round
of Ceremonies, which they took to be true
Religion, they went on in a blind Hope of
the Favour of God, becaufe they were Abra-
ham's Seed ; but there were very few In-
ftances of Converfion and Regeneration un-
der all their Miniftry.

3. Let us confider the EffeB that it had
upon the Enemies of Chriji. It is evident that
it convinced almoft all of them inwardly,
and many of them in their Difcourfes with
Chrijl were reduced to Silence and Shame ;
they had not one Word to reply. They
went away, not daring to afk him any more
enfnaring Queftions, for their Mouths were
flopped, Matt. xxii. 46. The mod impu-
dent and the moft learned of them fell to-
gether under his Reproof, and the Repe-
titions of the Doctrines from his Mouth they
could not fuflain.

Some of his Enemies who heard his Dif-
courfes had their Tempers a little foftened
towards him 5 thofe that defigned to appre-
hend him, and went with that Defign, were
inwardly reftrained from touching him. So
the Officers in my Text. Others again rofe

into

Disc. I. dijfenting Treacher. 305

into a violent Rage and Envy, that their
corrupt Doftrines and their evil Deeds were
brought to Light, and expoied before the
People, and they hated him with more Ran-
cour, and purfued him even to the Death.

III. I proceed now in the lafl Place to
make fome Inferences for our Inftrudtion,
and for our Practice .

We will begin with Lejfons of In/lru&ion.

1. And the firft is this, that Men may
preach without Commifjion from a national
ejlablijhed Church, and yet be owned of God.
Such was the Cafe of our Lord Jefus Chrijl
in my Text, and God difcovered to the
World how far he honoured him. Chrijl
appeared like an Upftart without a Commif-
fion, for he was not fent forth from any of
the Schools of the Prophets, or from under
any of their publick Forms of teaching :
Therefore they fay concerning him, as for
this Man we know not whence he is, John ix.
29. He was looked upon as a Schifmatick
in thofe Days, as a fort of Separatift from
the eftablifhed Church, and all thofe that
followed him, were oppofed under that Pre-
tence. It was thought a fufficient Refuta-
tion of his Commiffion to preach; Have any
of the Rulers, or of the Pharifees, believed on
him ? John. vii. 48. But God fent a divine
Teftimony into the Hearts of thofe that
heard him, and made them cry out, Never

X Man

306 A Pattern for a Disc. I.

Man /pake like this Man. It is no Matter
whence he comes, fays the Man, who felt
his Power opening his Eyes, it is no Matter
whether he has Authority from you, or no 3
for his Miracles and his Doctrine give fuffi-
cient Atteftation to his Character, and his
divine Authority. When Peter and John, after
the Death of their Matter proceeded to pub-
lifh the fame Doctrine which Chrijl had done,
how were they railed at, and how furioufly
perfecuted by the Rulers of the Jewijh
Church : But God was with them, and by
their Miniftry he converted Thoufands. Look
into Acts xiv. 17, 18. and following. Let
us, fay the Rulers of the Jews, let us ftraitly
charge a?id threaten thefe Men, that they /peak
to no Man henceforth in this Name. There
were Ananias and Caiaphas, "John and Alex-
ander, Kindred of the high Prieft, with the
Rulers, Elders and Scribes, as you find in
the 5th Verfe -, and they fummoned thefe
new Preachers to appear before them, and
commanded them not to f peak at all, nor teach
in the Name of Jefus ; But Peter and John
anfwered and faid, Whether it be right in the
Sight of God to hearken to you more tlxin to
God, judge ye -y for zee cannot but fpeak the
Things which we have feen and heard. We
that have had in our own Souls a rich and
divine Experience of the Power of thefe
LOdrines, and of tin's Gofpel, which we

preach $

Disc. I. diffenting Preacher, 307

preach -, we have fuch a divine Teftimony to
the Truth of them, that we cannot but pub-
lifh them, whether you command or for-
bid us. God owned them with Power,
when they had the private Houfe fhaken,
when they were aflembled together, Verfe
3 1 , They were all filled with the Holy Ghojly
and all /pake the Word of God with Boldnefs.
Let us not therefore fuffer ourfelves to be
impofed upon and terrified with the frightful
Name of Schifm, for our Lord Jefus Chrijl,
and his Apoftles, had the fame Reproach.
What if we do not worfhip according to
the prefcribed Forms of thofe that are in
Power, yet if we worfhip according to the
Rules eftablifhed by our Lord Jefus Chrifty
we can vindicate our Conferences to him, and
our Confciences .will not charge us another
Day, nor will our Lord reprove us. We
have the Example of our Lord Jefus
Chrifty and his Followers, let us keep clofe
to this Pattern, and not be afraid.

2. We may learn from hence the dijlin-
guifing Power of the Spirit of God when it
accompanies his own Word, that it reaches
the Hearts of fome with powerful Convidti-
ons, while others remain obftinate. Some
fay, he deceives the People, and fome woul<l
have laid Hands upon him, as in the Verfes
before my Text, but thefe Officers were fo
ftruck with his Doftrine, that they could
X2 not

308 A Fatternfor a Disc. I.

not do it. The Grace of God that attends
his own Word is Sovereign, and delights
with Glory to diftinguifh itfelf amongft the
Hearers : Sometimes Servants are convinced
and wrought upon with mighty Efficacy,
when Matters fhall remain ignorant, and ftu-
pid, or be provoked to Wrath and Enmity
againft the Preacher. The rich*may blaf-
pherne, while the poor receive the Gofpel.
The Rulers fay, that he was a Deceiver,
but the Officers, their Servants, were fatis-
iied there was fomething divine in his Doc-
trine, for never Manfpake like him.

There are fome, it may be, that go to the
Place of publick Worfhip, and hear Ser-
mons, in order to revile the Doctrine and
the Religion, and perhaps with a fpightful
Intent to do fome Mifchief to thofe that
publifli it ; but Chrifi fhall over-rule them
to gain good by the Sermon, and turn
their Curfe into Bleffing. Thefe Officers
came probably with Wrath in their Hearts,
and with a Defign to revile Jefus, and lay
Hands on him, according to their Orders -7
but they were conftrained to turn away from
him with innocent Hands, and they fulfilled
not their mifchievous Defigns. There have
been fuch Examples in our Days, when
wicked Men have come to blafpheme God
and the Gofpel in his Minifters, and to ftrike
our Lord J ejus Chriji through the Sides of

the

Disc. I, . diffenting Treacher. 309

the pure Profeffors of his Faith and Wor-
ship, and they go away Believers; then is that
glorious Prophecy fulfilled. IJ'ai. \%v. 1. I
am found of them that fought me not. And
bleffed be God that fuch Inftances are found
in our Afifemblies, wherein our Lord J ejus
Chri/l makes his divine Power appear, and
attefts his Gofpel, according to our Miniftra-
tions of it.

3 . I infer alfo from this Text, and Dif-
courfe, that when God rejches to work by his
Spirit with his Word, he breaks through all
Oppofitions and Prejudices of every Kind, and
conftrains the Hearers to confefs, as well as
believe. The divine Conviction ftrikes like
Lightning through their Hearts, and com-
mands their Lips to acknowledge the Pre-
fence and Power of God there.

Now I fhall exemplify this Head by con-
fidering the particular Charaflers of thefe
Officers, and furvey what Difficulties, and
what Prejudices they laboured under, when
they came firft to put themfelves under
the Preaching of Chrijl, and we fhall find
this Inference eminently true.

They were educated under the JewiJIj
Priefts, and doubtlefs they had their Heads
full of Notions concerning a glorious Mefiah,
and they wifhed for nothing more, than to
bearfomeconfiderable Office in the Kingdom
of that Mejjiah, if he fhould appear in their
X3 Day;

310 A Pattern for a Disc. I.

Day ; and this is not at all ftrange, if we
reflect that this was the very Miftake and
the Temptation of fames and fobn, who
were two Apoftles. But when they heard
Chriji preach, they muft probably fall un-
der Convictions of a different Kind, and be
fenfible his Kingdom was fpiritual : For he
wrought powerfully upon their Spirits, and
feemed to give them another Turn of Mind,
they confe fifed and acknowledged though he
was mean in his Appearance, and his Cha-
racter in the World was contemptible,
though he carried nothing of Greatnefs and
Magnificence with him, he might be the
true Mefjiah^ for they were fure never any
JManJpoke like him.

Again, they were fuppofed to be Ene-
mies in their Hearts to Chriji before they
came j but when God and his Grace was
with them by the Mouth of his Son, they
felt their Error, they were forced to acknow-
ledge it, and they became his Friends; and
inftead of delivering him up to the Fury of
their Rulers, they fkreened him from their
Rage and Violence, and let him go in Peace.

They were under the Dictates and Au-
thority of the high Priefl and Pharifees, and
yet how glorious was the Power and Victo-
ry of the Gofpel over their Spirits ! They
dared to difobey their Lords and Matters in
this unrighteous Command, to let go the

Man

Disc. I. diffenting Preacher. 3 1 1

Man whom they fent for as a heinous Cri-
minal. As they were under a direct Com-
mand to feize the Lord, fo they were in
Danger of fevere Reproaches, and being
turned out of their Places, and perhaps of
Excommunication too, if they did not fulfil
their Orders : But the Power which came
with the Word of Chriji gave them Cou-
rage, and they told their Matters, they
dared not feize fuch a Man, a Man that
preached at that Rate, fo as never Man
preached.

Now when they not only had the Obfta-
cles and Prejudices of their own irregular
Notions founded upon a long Courfe of E-
ducation, but were Enemies to Chriji in their
Hearts, and were under Authority to lay
hold of him, yet the Power of God, in the
Mouth of his Son, brought them to confefs
there was fomething extraordinary in him,
and to tell their Rulers fo too. All this
gave a noble Teflimony to the Million of
Chri/l.

Such fort of Witnefs God was pleafed
frequently to give to the Gofpel of his Son,
in the Lips of his Apoftles, and his infpired
Preachers, in primitive Times. Men who
have come into their Alfemblies, ignorant
of the Gofpel, and Dilbelievers of Cbrift%
have been convinced and judged by the Words
which they heard, the Secrets of 'their Heart
X 4 have

312 A Pattern for a Disc. I.

have been manifefled, they have fallen down
and worjhipped God, and confejfed that God
was in the midjl of them of a Truth, See
t Cor. xiv. 24, 25. Some Appearances of
this kind have been alfo feen in our Day,
and among our Fathers in their publick La-
bors ; and perhaps as many mighty Preju-
dices, and as great Obftacles have been bro-
ken through by the Almighty Power of the
Word of God, in the Lips of his Minifters,
who derive not their Authority from the
State. Such Inflances give a divine Tefti-
mony to the Words of the Gofpel which are
published, though the Preachers are not
commiffioned by the national Eftablifhment.
If God gives us his Seal in fuch a powerful
Manner as this is, we will believe our Au-
thority is from God, and not queftion our
Commiffion.

4. I infer, that the frjl JVork of God upon
tlye Conferences of natural and carnal Men, is
very furpri zing to them.

The Officers feemed to be under Aftonifh-
ment, and cried out, Never Man f pake like
this Man. Perhaps they were never under a
Sermon before, where the Spirit of God at-
tended it, or where their Confciences were
in any Meafure awakened. And thus it is
in our Days, when Perfons are under the
firft Conviction of Sin and Righteoufnefs by
the preaching of the Word, they confefs
they never heard fuch Words before.

Though

Disc. I. dijfenting Treacher. 313

Though the Matter and the Manner of
Chrijt's preaching was very different from
that of the Scribes, yet I take the biggeft
Reafon of the Exclamation of thefe Officers,
to be the attending Power of the Spirit
working upon their Confciences. So poor
Sinners, that have long fat under a forma!
and cold Miniftry, and attended twenty-
Years or more upon it, becaufe they were
afraid to change their Preacher, afraid of
fome terrible Names of frightful Reproach,
and afraid left they lhould change their
Worfhip to the Name of Schifm, when they
have ventured to go aftray into fome private
worfhipping ArTembly, and have heard a
Difcourfe whereby they have been awakenT
ed to fee their Sin, and their Danger, and
the Way of Salvation by the Righteoufnefs
and the Grace of Chriji, they are brought as
it were into a new World, they are amazed
at what they fee and feel, they fay within
themfelves, Is this the Gofpel of Chriji?
Then I never knew the Gofpel till this Day.
Such Perfons, under the firft powerful Im~
preflions of God on their Hearts, are fo fur^
prized, that fometimes they hardly know,
whether it is the Voice of God, or Man ;
like Samuel, when he was firft called to be
a Prophet, knew not the Voice of Godv
They are amazed like the Woman of Sa±
maria, when fhe met with our Saviour,

John

3 1 4 <A Pattern for a D i s c . I.

John iv. 29. Come fee a Man who told me
all Things that ever I did. Is not this the
Chrijl ? Under fuch an Amazement have
ftupid and ignorant Creatures fallen, when
they have been firft awakened to fee the State
of their own Souls, and the Salvation of the
Gofpel in a powerful and converting Light,
that they have wondered at the Preacher, as
though he were fome extraordinary Peribn,
when perhaps his Talents were not uncom-
mon j but the Spirit of God was with him,
and commanded divine Light to mine into
tlae Darknefs of their Souls, and at this they
have been furprized, and been ready to cry
out, Never Man /pake like this Man.

But I ihall infift no longer on thefe Heads,
but proceed to fome Inferences for our Prac-
tice.

1. Firft I would draw an Inference that
concerns Minifters who have not Commiffi-
on from a national Church, That they JJsould
fee to it that they barce a Call and a Commifion
from God, and imitate our Lord Jefus Chrijl
in the D if charge of it. It is not my Bufinefs
here, my Text does not naturally lead me
to it, to enquire into all the Particulars that
make up the Call and Commiflion of a
Gofpel-Minifter ; but it is the Bufinefs of
each of us, when we are well fatisried in
our Call to the Miniftry, to imitate this glo-
rious Preacher Chrijl Jefus. Let us let be-
fore

Disci. dijfenting Preacher. 3 1 5

fore us his Example, who had received no
Orders from the Jeivifo Priefthood, efpeci-
ally when we are among a People, who
think we are not called to preach, becaufe
we have no Ordination from an eftablifhed
Church.

In general we fhould avoid thofe Things
in our Miniftry, wherein we may have juft
Reafon to fear others have been miftaken, and
for which God hath contended with them,
or departed from them. Not that we fhould
feek after fomething novel, and out of the
Way, on Purpofe to avoid their Method, or
rejedt any Thing in the Courfe of our Mi-
niftry, merely becaufe they teach or prac-
tife it; this would be highly irrational and
improper. But when we find their Matter
of Difcourfe, or their Method of Miniftration
hath been unblefled of God, or unfuccefsful
for the Good of Men, we have Reafon to
fee and enquire, whether there is not a more
proper Way of preaching to attain the great
Ends of the Miniftry, even the Glory of
God, the Honour of Chrift, and his Gofpel,
with the Converfion and Salvation of poor
finful Souls. This was the Practice of the
Son of God when he became a Preacher
among Men, and let him be our Pattern.

If others therefore in the Matter of their
Miniftrations, infifting much on the moral
Law, have given too narrow Explications of
it, and have not informed the People of the

fpiritual

3 1 6 A Pattern for a Disc. I.

fpiritual Perfection of it, let us preach it up
in the perfedt Purity of its Demands, and in
the Severity of its Threatnings -, let us imi-
tate our Lord Jefus Cbrift, and publifh this
holy Law in its Spirituality, and its Terrors
to awaken, convince and perfwade Men. If
others have infifted moft upon the Ceremo-
nies ofWorfhip, and eftablifhed Forms, and
endeavoured to bind down the Confciences
of Men to their Inventions, or to the Tra-
ditions of their Fathers, which God never
approved of, let us iniift upon the Com-
mand of God alone, and upon thofe Rites
and Forms of Worfhip only which he hath
inftituted : If others have preached up the
Sufficiency of baptifmal Warning, inftead of
Regeneration by the holy Spirit, and led
their Hearers to a falfe Prefumption that
they are born of God, becaufe they have
been baptized, let us follow the Doftrine of
the bleffed Jefus, who requires every Man
to be born again, to be born of the holy
Spirit, as well as of Water, and to be made
a new Creature in Heart as well as in Life,
in order to enter into the Kingdom of God.
If we have found that others have been cold
and indolent in their Miniftrations, and have
been greatly defective in their Zeal for God,
if they have had too little Concern for the
Souls of Men, and too great an Indifferency
for the Salvation of perifhing Sinners, let us
double our Zeal, let us be more earncft in

labouring

Disci. diffenting Preacher'. 3 1 7

labouring to fave finful Creatures, and to
bring Saints nearer to God, and to build them
up in Faith and Holinefs. If we fliould have
Reaibn to fear the Spirit of God is much de-
parted from others, let us cry with great
Earneftnefs, that the Spirit may never leave
our Affemblies, and abandon us to labour
in vain without his Influences. Let us long
for the Prefence of that Spirit in our fecret
Studies, as well as in our publick Miniftra-
tions of the Gofpel, which alone can make
a Paul, or an Apollos, to plant and water
with Succefs.

And this may be a Way, not only to do
more Service to God, and do more Good to
the Souls of Men, but this may be a Means,
in the Providence of God, to fecure us from
the Rage of Men too.

Let us remember, that when the chief
Priefts, and Rulers, and Pharzfees, fent to
apprehend our Lord Jefusy for preaching
fuch Dodtrine as he did without their Com-
miffion, the Officers who were fent, were
impreffed in their Confciences with fudden.
Convictions under his Sermon, and they
would not feize him. And God may give
fuch Inftances of Deliverance as divine At-
testations to our Preaching, if we keep clofe
to the Example of our Lord Jefus, and
have much of his Spirit with us,

2, The

3 1 S A Pattern for a Disci.

2. The next praclical Inference^ is ad-
drefled to thofe who attend fuch Minifters
as have no Commiflion from the eftablifhed
Church: If ye have found fpiritual Edifica-
tion from our Labours, you may be encou-
raged to proceed. Such were many of the
People who attended on the Sermons of
Cbriji, in the Days of his Flefh. They
were fufficiently vindicated in this their fol-
lowing after him, not merely by the Mira-
cles that he wrought to prove his divine
Commiflion, but by the convincing, con-
verting and fandtifying Influence which ac-
companied his preaching. Let this appear
in your whole Converfation, in order to
vindicate our Miniftry, and your Atten-
dance.

Was it faid, even by the Officers of the
ecclefiaftical Court, concerning him, Never
Man f pake like this Many let it be faid by all
the World concerning you, Never Men lived
better than you do. Let it be acknowledged
in the Eyes even of all thofe that hate your
that the Lives of none of them are compa-
rable to your Lives for ftrift Holinefs and
Religion. And this will give a Conviction
to the Hearts of Men, and go a great Way
to juftify your Preachers, and your Atten-
tion to their Sermons. This juftified the
Officers to their own Confciences, in their
Negledt to feize Chrijl the Lord, though

they

Disc. I. diluting Treacher. 31$

thev could not learnedly make out his Com-
miffion: Nor could they give, it may be, a
very rational Account of the Preference of
Chriji to their national and eftablifhed
Preachers, yet they could fay ; We have
felt fomething in our Hearts from this Man's
preaching, that we never felt from the
preaching of other Men, therefore we could
not feize him, we durft not apprehend him,
we believe he hath fomething divine in
him.

It may be, many of you know not how to
argue upon the Reafons of your Separation^
or Non- confer mi tyy but if you feel fuch in-
ward Evidence in your Hearts, and if the
Evidence witneffes alfo in the Holinefs of
your Lives, and runs through all your Con-
verfation, if you have felt in the Sermons of
thofe that are not commiffioned, fome di-
vine Influences that you never felt clfewherc,
then you will fay, thefe are the Servants of
the moil high God -, and without any par-
ticular Reflections upon the publick Church,
or the publick Way of Worfhip, you will
have abundant Reafon to keep clofe to thofe
Teachers where you have felt Conviction
and Sanctification under the Word.

When it (hall be enquired, What do you
more than other s, let there be a fair and glo-
rious Anfwer ever at Hand, that is legible
in your Lives by all Mankind ; let the Grace

of

320 A Pattern for a Disc. I.

of God in your Heart, and abounding Vir-
tue and Piety in your Lives fpeak for you,
that you attend upon Men who do not
preach as others do, and that you are made
to live fuch Lives as others do not live.
Let your Chriftian Government of your-
felves in Sobriety, in Temperance, in Abfti-
nence from the Lulls of theFlefh, in Morti-
fication to this World, and Deadnefs to the
Vanities of this Life, plead for you and for
your Preachers. Let it appear you are
taught better than others by your living bet-
ter than the reft of Men, in faithful, juft,
and merciful Behaviour towards your Neigh-
bours, in ftrid: Honour and Honefty, in Pu-
rity of Life, in Innocency and Ufefulnefs
among your Fellow-Creatures. Let it ap-
pear that you bind yourfelves to the Rules
of Morality and Piety, ftronger than others
do, even by the Death of Chrijl^ and the
Love of God in Chriji Jtfus, whofe facred
Name as a Mediator, a Ruler and a divine
Pattern, is ever dwelling on the Lips of
your Preachers.

O never let it be faid concerning you, that
you are ready to cheat in your Traffick, that
you are apt to deal deceitfully in your Mer-
chandize, and you are prone to outwit others,
and to undermine them in the Management
of your fecular Affairs. Never let it be
charged upon any of you in your Trades,
that you fkrew down the Seller, and ftrain

up

Disci. dijjmting Preacher. 321

up the Buyer, to extravagant and unreafon-
able Prices for your covetous and exorbitant
Gain. But let all be open and generous,
plain and fimple, without Fraud, and with-
out Extortion ; fuch as may honour the
Gofpel of our Lord J ejus Chrijl^ and give a
Character of Honour too, to that Miniftry
upon which you attend, fince it has not
national and eftablifhed Ordinations and
Honours. Let your Carriage towards God
in your fecret Worfhip, and your publick
Attendance upon divine Ordinances, be of
a Piece with your Converfation in the
World ; let it be known by the heavenly
and holy Temper of your Spirits, that you
are the Sons of God, that your Hearts are
renewed, your Souls are changed from what
they were by Nature, and your Lives are
glorioufly different from the Lives of others,
and thereby give Honour to the Gofpel that
is preached among you.

This will enable you to bear the Re-
proaches of Schifm and Separation from a
national Church -y but how can you bear
them, if you have not fomething that car-
ries you above thefe Reproaches ? Can you
be content to be as loofe, as vain, as care-
lefs in your Manners towards God, and to-
wards your Neighbour, as others are, and
yet to give yourfelves all the Trouble of Se-
paration from them in Worfhip, and bear
the Reproaches, of this Separation ? Thi6 is

Y n9t

322 A Pattern for ay &c. Disc. I#

not afting wifely, it will not quit coft; here
you run a certain Rifque, and yet you lofc
all the Profit you might hope for. If there-
fore you chufe to attend upon fuch a Mini-
ftry as has not the publick Commiffion, let
it be faid concerning you, No Men live
like thefe Men ; that even thofe that avoid
and fly from your AfTemblies, and who ne-
ver have heard your Miniflers, may yet be
able to infer from your Lives, that other Men
/peak not as thefe Men fpeak. Amen.

DISCOURSE

DISCOURSE II.

A Sermon preached at the Separa-
tion of two Deacons to their
Office.

i Tim. iii. 13.

For they that have ufed the Office of

a Deacon well^ purchafe to them-

f elves a good Degree^ and great

Boldnefs in the Faith which is in

Chrifi Je/us.

S there is a divine Order in the
invifible Church, and the whole
Management of that large fpi-
ritual Family is condufted by
Rules of divine Wifdom, fo the
Lord hath appointed a beautiful Order in
his vifible Church ; and in his Book he hath

Y 2 given

324 "The Office Disc. II.

given us the Pattern of his Houfey and the
Manner of the Officers and Ordinances*
thereof 5 at leaft the biggeft Lines of it are
drawnfairand plain, though fome oftheleffer
Circumftances may be more obfcurely ex-
preffed. By a due Study of the Scriptures, and
the Exercife of our common Reafon, we
may rind a Rule to guide us, in the moft
confiderable and neceifary Affairs that belong
to the Conftitution and Regulation of the
Houfe of God.

Chrijl himfelf, the Son of God, dwelling
in Flefh is the Head, the chief Shepherd
and Overfeer of all his vifible Church upon
Earth ; for he wears a vifible Body, though
for a Seafon he be departed from our Sight,
and dwells in Heaven ; thither he afcended
to receive the Promife of the Spirit, and to
be How Gifts upon Men, Acts ii. 23. and
Eph. iv. 8, ii. By thefe Gifts he furnifhed
Peribns, and fitted them to fuftain Offices of
an ordinary or an extraordinary Character.

The extraordinary Officers were Apoftles
and Prophets, and fome fuppofe Evangelifts
alfo, thefe were to continue only for a Sea-
fon -, the Ordinary are Paftors and Teachers,
Elders and Deacons, which are to continue
through all Ages of the Church.

To omit all the Diiputes that have been
railed how far Paftors, Teachers, Elders
and Bifhops or Overfeers differ from one
another, I fhall at prefent confider all the

ordi-

Disc. II. of Deacons. 325

ordinary Church Officers, as included under
thefe two Names, Bimops and Deacons.
For thus the Apoftle feems to include them,
1 Phil. i. The vifible Church of Chriji on
Earth is compofed of Spirits dwelling in
Flefh, and as the Bijhops or Overfeers chiefly
exercife their Care toward the Soul or fpiri-
tual Part, fo the chief Care of the Deacons
feems to relate to the Body, and Things be-
longing to it : And as there are fome fpecial
Perfons in the Church, to whofe outward
Welfare the Care of the Deacon muft be ex-
tended, fo the whole Church, confidered as
a Society meeting together for Worfhip, will
need fome Convenicncies , for the outward
Performance of that Worfhip, which feems
to be another Part of the Deacons Bufinefs.
But I proceed to purfue my Difcourfe ac-
cording to the Text, whereby this will ap-
pear with more Evidence.

There are thefe three Things contained in
the Words.

I. The Office itfelf.

II. The due Dij charge, or Performance of
it, and

III. The Encouragement, or Reward,

I. Fir ft, the Office itfelf. Under which
we mail conlider four Things, (viz.) The
Bufinefs of it j the Reafon of its Inftitution >

Y 3 the

326 The Office Disc. II.

the Duration of it >y and the ordinary Me-
thod of inverting a Perfon with it.

1. The Bufmefs of a Deacon is exprefled
very briefly in Afls vi. 2. To ferve Tables ,
or to manage Affairs that relate to the Pro-
vifion for the Table of the Poor, to which
are added in the general Conftrudtion of the
Words, the Table of the Minifters, and the
Table of the Church at the Lord's Supper.

The Poor oftentimes make a conliderable
Part in Chriftian Churches. In the Begin-
ning the Poor received the GofpeL And thus
it is (till, Not many rich, not many noble are
called, but God hath choj'en the poor of this
World rich in Faith, and Heirs of the King^
dom. 1 Cor. i. 26, 28. and James ii. 5.
Now a$ it is the Duty of the reft of the
Church, and efpecially of the rich, to com-
municate toward the Supply of the Wants
of their poor Brethren, fo it is the proper
Bufinefs of the Deacons to receive and to di-
stribute thefe Supplies; and no doubt but it
is their Duty to excite and exhort thofewhom
they fee negligent, and to urge them to the
Performance of thefe Works of Love and
Piety.

The Table, or outward Support of the Mi~
nifters, ought to be provided by the Church
alfo. 1 Cor, ix. from the 4th to the 14th
Verfe. The Lord hath ordained^ that they
that preach the Gofpel Jkould live of the Gof
pel. And it feems very convenient, that

one

Disc. II. of Deacons. 327

one or more Perfons fhould be deputed to
fee this performed, that fo the Minifters
may not be too much expofed to a Sollici-
tude about outward Things, nor their Cares
too much laid out upon the NecefTaries of
the Life of their Bodies, while they fhould
rather be devoted, or entirely given up to the
Word of God and Prayer, for the Service of
Souls.

Befides, if the Minifters of the Church
were forced to exped: and receive the feveral
Portions of their Maintenance from the fe-
veral Perfons of the Church, their own Col-
lection of it would take up too much of
their Time, would expofe them to the Cen-
fure of Cpvetoufnefs and Greedinefs, would
too much impofe upon their Modefty, or
would make their Maintenance fall fhort.

And I might add alfo their Subfiftence,
which is but an Adt of Juftice due from the
Church, would look too much like mere
Charity, and appear too precarious and de-
pendent ; and their Obligations to particu-
lar private Perfons, would too much expofe
them to the Temptation of Partiality, in the
Exercifes of their Miniftrations, and in their
padoral Care. Whereas this is forbidden
to Minifters, 1 Tim. v. 21. Do notki?ig by
Partiality. We might be more afraid to
reprove fome that were rich and kind, and
more negligent in comforting and inftrudting
others that were poor, and could give but
Y 4 little.

328 The Office Disc. II.

little. But when the Minifter receives his
Support from the Church in general, by the
Hand of the Deacons, as Officers of the
Church, then he is much more fecured
from thefe Temptations. And no doubt it
is the Duty of the Deacons to fee to it, that
each Member of the Church perform their
Part toward the Support of the Miniltry ;
for it hardly feems decent for the Minifter
himfelf to urge this Duty on the People*.

The Table of the Church at the Lord's Sup-
per, is maintained by the Contributions of
the Church, The Bread and Wine mull be
bought at the publick Expence, but parti-
cularly provided for by the Deacons, who
in Ihort are Stewards of all the temporal Af-
fairs that relate to the Church, even as the
Biftops and Elders are of the fpiritual ; and
both under our Lord Jefus Chriji, who is
the great Pallor of Pallors, and Churches,
and the Feeder of his own Poor, and pro-
vides all Things for all.

I might add to thefe, that the Bulinefs
of a Deacon feems alfo to extend to fome
Care of the Place of publick Worlhip, and
all the NecefTaries that belong to the out-
ward Service of the Lord, fuch as Tables,
Seats, Veflels for Bread and Wine, and for

Water

* There is a very good Difcourfe on this Subject,
(viz.) the Maintenar.ee of a Chrijlian Miaijiry, pub-
liflied bv Mr. David Rees.

Disc. II. of Deacons. 329

Water in Baptifm, &c. For though thefe
Things are not particularly exprefled among
the Bufinefles of a Deacon, yet they will
never be performed, unlefs fome one or more
Perfons be deputed for this Service; and
who can be more proper Perfons than thofe,
who by divine Inftitution are intrufted with
the Contributions of the Church. Yet in
mod of thefe Affairs it is neceffary to advife
with the Paftor, and with the whole Church,
and in every important Matter to take their
Direction 5 for the Deacons are but Stew-
ards, and not Proprietors or Poffeffors of the
Churches Treafure, nor are they Lords of
the temporal Things relating to the
Church.

2. The Reafon of their Inftitution, which
is to affift the Minifters or Elders of the
Church in the Care of all thofe Things,
which if devolved entirely upon the Elders,
would hinder them from their proper Bufi-
nefs, (viz.) the Word and Prayer. The
Apoftles, who were the Elders and Rulers
of the Church at Jerufalem at that Seafon,
managed the Affairs of Collection and Dk
ftribution at firft, Acts iv. 35. The DifcU
pies brought the Money and laid it down at the
Apoftles Feet, and there was a Diftribution to
every one according to their Need. But, Ads
vi. 1, 2. When the Difciples were multiplied,
♦he Elders could not take Care of all the

Poor ;

*

330 The Office Disc. II.

Poor ; therefore the Order of Deacons was
inftituted in the next Verfe -, and we find in
Afisxi. 30. That the Elders, or Minifters,
were not utterly diverted of all Power or
Care of the Contributions, for Paul and Bar-
nabas themfelves received the Contributions
of the Church at Antioch, to be difpofed of
to the poor Saints in Judea : And Ads xii,
25. Barnabas and Saul are faid to return
from Jerufalem, having fulfilled this Service,
rb fiaxonocv, This Work of a Deacon, as it is in
the Original. So that as the ruling Elders
probably are Helps in Government, as the
Teachers are Helps in Do&rine and catechi-
fing, fo the Deacons are Helps to the Paftor
in the Management of all the outward and
temporal Affairs that relate to the Churches
Welfare. Now if thefe Things are fo, the
following Confequences will arife.

1. That in Churches which are very
fmall, there is no abfolute Neceffity of fuch
Officers, as ruling Elders or Deacons ; for
the Paftor may perform all the Services ne-
ceffary in that Church, with fome very lit-
tle Affiftance from the Brethren, at fuch fpe-
cial Occafions, wherein his own Modefty
may excufe him, or his other Labors pre-
vent him. It is plain the Deacons were not
chofen, till Difciples were multiplied.

2. As Pallors and ruling Elders are not
utterly diverted of the Care of the Poor by
the Inftitution of Deacons, fo the Deacons

ought

Disc. II. of Deacons. 331

ought not to determine any Thing of confi-
derable Importance, without confulting the
Elders, as I have hinted before ; nor in Af-
fairs of this kind of the biggeft Moment,
ought any Thing to be determined by El-
ders and Deacons, without the Cognizance
and Approbation of the Church, for in thefe
temporal Things we are all but Stewards of
what the Church intrufts us with.

3. Hence perhaps we may borrow an-
other Argument for the Extent of the Dea-
con's Care, i. e. that it reaches to all thofe
Things of a temporal Nature, wherein the
Brethren of the Church may help the El-
ders ; for this is the very Defign of the Dea-
con's Office, left the Elders, or Minifters of
the Church, might be too much interrupted
in their continual Attendance on the Word and
Prayer ; and efpecially where there are no
riding Elders chofen to affift the Pa/lor or
Teacher, in managing Church Affairs, the
Care of the Deacons feems ftill to be more
exteniive for the Help of the Paftor. And
perhaps the Word Help s, 1 Cor. xii. 28. may
have fome Reference to thefe Offices of ru-
ling Elders and Deacons.

3 . The Duration of this Office. Doubtlefs
it was defigned to continue throughout all
Ages of the Church, which appears from
thefe two Reafons :

1 . The Objects of their Care always con-
tinue. The Poor ye have always with you.

John

334 The Office Disc.IL

nefs of this Life, but they may now and
then devote their Thoughts, and their
Hours, to the Service of the Church of
Chrift.

2. They mnji be proved before they are
fixed in this Office, i Tim. iii. 10. I do
not conceive this to intend their Manage-
ment of the Deacon's Office, by Way of
Experiment for a Year or two -, but rather a
farther Character of the Perfons chofen.
Let them be fuch as are of fome confidera-
ble ftanding in Chriftianity, whofe Cha-
racter and Converfation has been proved and
found blamelefs, and lit for fuch an Office.

It feems to fignify the fame with that Cha-
racter of a Bijhop, Ver. 6. That he muft
not be a Novice, i. e. Not one that is lately
converted, or lately received into the Chri-
ftian Church.

3. They muft be chofen by the Church \
ACts vi. 3. Brethren , look ye out amo?ig you
[even Men, &c. The Paftors, or Elders,
muft not chufe them without the Church,
for the Apoftles themfelves, who were in-
fpired, would not determine the Perfons,
but left the Church to chufe them, to fhow
us the ftated Method of chufing ordinary
Officers in a Church.

4. They muft accept of the Call of the
Church, and that freely, and they muft
folemnly devote themfelves to the Service
of Chrijl and the Church. For all the

Subjects

Disc. II. of Deacons. 335

Subjedts and Servants of Chrijl in his vifible
Kingdom mull be voluntary, and the Of-
fice of a Deacon muft be undertaken will-
ingly, and not by Conflraint, even as the Of-
fice of a Bift:op, 1 Pet. v. 2.

5. They muft be devoted and feparated to
this Work by the folemn Prayers of the
Church, and feeking the divine Benedidtion
upon them in the Difcharge of their Office.
So were Paul and Ba?~nabas feparated to the
Work of the Miniftry amongft the Gentiles,
Acts xiii. 2, 3. And fo the Deacons to
their Office. ABs vi. 6.

Here note, that the Elder, or Elders of
the Church, Minifters and Teachers, are to
be the chief Agents in this Affair. So you
find the Apoftles and Teachers were the
chief Agents in the two Texts juft cited :
And as Minifters may pronounce a Bene-
diction, or Bleffing, in the Name of our
Lord Jefus Chrift, fo perhaps here it may be
proper for the Minifter to pronounce them
ilejfed, if they faithfully perform this Of-
fice, as well as to pray for a divine BleJJing
upon them.

The great Difpute and Enquiry, whether
Impofition of the Hands of Elders in this Be-
nediction, is now neceffary, as in the primi-
tive Times, may be thus refolved : In many
Scriptures, where Impofition of Hands is
mentioned, there were extraordinary and
miraculous Gifts conferred : You find this

in

336 The Office Disc. II.

in Stephen and Philip, two of the firft Dea-
cons, and you frequently find the Holy
Ghoft conferred on Men by this Ceremony,
AElsvm. 17, 18. andix* 17, 18. &c. Nor
can I find one plain and certain Inflance of
Hands impofed in the primitive Churches,
where we are fure it was but an ordinary Se-
paration to an Office without any extraordi-
nary Gifts conferred, or an infpired and ef-
fectual Benediction given by an infpired Per-
fon. Therefore I cannot conceive it necef-
fary to be now practifed ; for if it had been
necefiary, furely there wx>uld have been
fome more certain Direction and Command
for it.

But fince there is fo much Colour given
to it by fome Examples or Expreflions in
Scripture, where we cannot certainly prove
that extraordinary Gifts were conferred, we
leave every Church, and every Elder, to
their own Liberty, of Opinion and Practice;
and thofe that will impofe Hands in fuch a
Way of Benediction, upon any chofen Offi-
cers in a Church, (hall never be cenfured by
me, nor dare I pronounce it idle or unlaw-
ful. Yet ftill I think, if there be any Elder
or Elders, in that particular Congregation to
which they belong, thefe are the moft pro-
per Perfons to perform fuch a Ceremony.

I would add here, that as there were
iruny Sorts of Confecration of old in Je^ijh
Times, by Walkings, Sprinklings, Water,

Fire,

Disc. II. of Deacons. 337

Fire, &c. In the New Teftament Things
are faid to be fanclifed by the Word and
Prayer, 1 Tim. iv. 5. And therefore fome
ufeful Inftruftions and Exhortations from
the Word of God, feem very proper at the
Confecration of a Bifiop, or of a Deacon, as
well as Prayer.

Let us proceed to the

II. Second Thing expreffed in the Text ;
that is, to fhew how the Perfons ordained may
attain to a good Performance of this Office, of
a Deacon. Then a Man ufes the Office of a
Deacon well, when

1 . He does it with fncere Defgn for the
Honour of God, and Zeal for the Good of the
Church. This fingle Eye, this fincere Aim,
ought to attend every Adtion of a Chriftian,
and efpecially every Part of the Practice of a
Church Officer, whofe Bufinefs has a more
direct Defign of this End, and mould have a
more immediate and manifeft Tendency to-
ward k. Simplicity and godly Sincerity
mould run through the whole Courfe of
Services in a Church, without flefhly Wif-
dom and carnal Interefts.

2. With Diligence and Care : When Ar-
taxerxes the King gave Command to the
Treafurers of his State (which are much the
fame as Deacons in a Church) to affift Ezra
the Prieft in building the Temple, he charges
them, Whatfoever is commanded by the God of
Htaven, let it be diligently done for the Houfe

Z of

338 The Office Disc. II.

of the God of Heaven, Ezra vii. 23. Let
this be a Reproof to each of us, when we
are negligent about any Thing in the Church
of God,

Deacons fhould not only fupply thofe
Wants that are made known to them, but
be careful in enquiring into the Neceffities
of the Church, whether fuch Perfons may
not want Relief, who are too modeft to
burden the Church, or afk Support of the
Publick. Whether Onefiphorus was a Dea-
con or no, is not certain, but he fulfilled the
Office of a Deacon, JWovo*, both in Ephefus
and at Rome, when he fought out Paul dili-
gently, and often refrejhed him, and miniflered
unto him in many Things, 2 Tim. i. 16,

17* 18.

The Number of Deacons is not deter-
mined in Scripture, but fo many ought to
be chofen, whole due Diligence, according
to their Circumftances, may anfwer the Ne-
ceffities of the Church, without being over-
burdened themlelves.

3. The Office of a Deacon muft be per-
formed with Prudence and Difcretion : Di-
ftinguifliing who are poor indeed from thofe
who are covetous and pretend^dly poor ;
that the Church be not charged more than is
necffary, 1 Tim. v. 1 6.

4. With Faithfuhiefs to the Church and to
the Poor, and to the Minijlry : For in all
Cafes, it is required of Stewards that they be

faithful,

D i s c . II. of Deacons. 339

faithful^ 1 Cor. iv. 2. Diftributing the
Contributions for the feveral Services of the
Church, according to the Defign for which
it is given by the Church, is their Duty.

5. Without Partiality. Not neglecting
any Part of their Office, or the Service of
any of the Tables to which they are called,
but laying by all carnal Refpedls, 1 Tim. v.
2 1 . Diftributing to the Poor, according to
the Degree of their Poverties and Necefli-
ties, whether thefe be conftant or occafio-
nal : And this muft be done with an impar-
tial View, "without preferring one before a?i-
othery upon any felfifh or carnal Confidera-
tions.

6. With ChearfulnefS) and not grudgingly y
Rom. xii. 8. He that fioweth Mercy, let him
do it withChearfulnefs, he that ruleth with Di-
ligence -, which Words feem to be fpokea
concerning the Deacons and Elders of a
Church. They ought not to be lavifh of
the Church's Money, nor ought they to be
fond of faving, and too thrifty, left the Poor
be grieved, and the Church difhonoured by
the Hardships which any of their Members
fuffer.

7. With Gentlenefs and CompaJJion. Treat-
ing the Poor kindly, in Imitation of our
Lord Jefus Chrift, who condefcended to the
meaneft, and pitied the Poor : His Servants
they are his Deacons, and he expe&s they
fhould take tender Care of his Members, not

Z 2 uling

34° The Office Disc. II.

ufing them roughly, nor fpeaking hard
Things to them left their Spirits be broken.

8. I cannot but think that occafwnal In-
flruclions. Admonitions , Confutations and Pray-
ers, with, and for the Poor, ought to ac-
company the Performance of a Deacon's Of-
fice , for thefe Things are in fome Meafure
the Duty of every Chrifian, as it is fre-
quently intimated by St. Paul • and much
more furely of thofe who bear an Office in
the Church, and who are called to a more
particular Acquaintance with the State of it,
and converfe with the Members of it -, and
efpecially when it is a Piece of their Cha-
racter, that they mufl hold the My fiery of
Faith in a pure Confcience ; i. e. they mufl
be Men of a good Acquaintance with the
great Truths of the Gofpel, and of an un-
blemiihed Chara&er for Sincerity and Pi-
ety.

It is certain, that as they are intrufted
with the Temporalities of the Church, and
know when there are any Deficiencies with
Regard to the Table of the Minifter, or the
Poor, it is their Duty to admonifh the Mem-
bers, and efpecially the rich among them to
do their Part toward the Supply of their
Wants.

It may be obferved, that the firft Dea-
cons had extraordinary Gifts of the Spirit,
and were eminently furnifhed for fuch
Work, as Exhortation and Prayer. Philip

..and

D i s c . II. of Deacons. 341

and Stephen, who were two of the firft fe-
ven Deacons of the Church at ferufalem,
were Preachers of the Gofpel. Compare
AcJsvi. 5. withVer. 9, 10. zxAASls viii.
5. And in the Account which St. Paul
gives us of Deacons in my Text, all of them
have fuch an honourable Encouragement of
arriving at higher Degrees in the Church, as
gives us Reafgn to fuppofe they were fome-
times employed in fome minifterial Services
relating to the fpiritual State of the Poor, as
well as their temporal Neceffities.

And yet it mull: be ftill granted, that the
original Defign of the Institution of Dea-
cons, was to affift the Paftors in the Mini-
stration to the Neceffities of the Poor, and
Diftribution of the Monies which were col-
lected for this Purpofe, and not to preach
the Gofpel publickly, though the firft Dea-
cons having extraordinary Gifts, were often
fo employed.

III. The third Thing, in the Text, is the
Encouragement given to the due Performance
of a Deacon's Office. It is faid by the Apo-
ftle, they purchafe to themfelves a good De-
gree\ and great Boldnefs in the Faith which is
in Jefus.

" The late Reverend and learned Dr.
" Owen believes this x«a@- B*Qp&, or good
" Degree and Confidence in the Faith, to fig—
" nify no more, but a Place or Seat of fome
*• Eminency in the Church AfTemblies,

Z 3 " which

34* The Office Disc. II.

s which is due unto fuch Deacons, where
£ with Boldnefs and Confidence they may

< affift in the Management of thofe Affairs
1 of the Church which belong unto the
c Profeffion of the Faith which is in Chrift

< J ejus ? but he adds, " If any fliall ra-
c ther think, that both of thefe Expreflions

< do iignify an Increafe in Gifts and Grace,

< which is a certain Confequence of Mens
c faithful Difcharge of their Office in the
c Church wherein many Deacons of old
c were eminent unto Martyrdom, I fhall not

< contend againft it." Others think that
xot\<& BxQ[jl<&, or good Degree, fignifies the Of-
fice of the Prejiytery, which they obtain by
a due Performance of the Office of a Dea-

con.

If I might give my Conjecture, I would
explain it thefe two Ways.

i. They obtain a good Degree of Ho-
nour and Refpeft from the Elders, for the
Afiiftance which they give them in Church
Affairs ; from the Poor, for their Compafll-
on and Tendernefs toward them, and Sup-
ply of their Wants ; and from the whole
Church, for their Fidelity, Wifdom and Di-
ligence in the Management of all the tem-
poral Affairs that relate to the Church, for
the Honour of the Gofpel, and Conveni-
ency of the Members,

2. By converfing much with the Elders
of the Church, by a&ing in Concert with

thern^

Disc. II. of Deacons. 343

them, by vifiting the Poor, and performing
private Chriftian Services towards them
fuch as Exhortation, Confolation, and Pray-
er, and by a conftant Acquaintance and Ob-
fervation of Church Affairs, they acquire
greater Knowledge, they improve their Gifts
and their Graces, they grow bold to fpeak
of the Faith of Chrift more publickly, and
have taken a good Degree, or a good Step,
towards the Office of a ruling, or a teach-
ing Elder, in the Church.

And this is a very proper Expreffion
concerning thofe Times, when Chriftian
Churches were the only Schools for the
Education of Minifters; and the Exercife of
Gifts, in and for the Service of the Church,
was one chief Means of their Preparation
for it. I confefs in our Day, fince we have
many outward Advantages for the Educa-
tion of Minifters in Learning, and their Imr-
provement in Knowledge, and in all Gifts,
it is not fo ufual, nor fo neceffary, that $
Deacon fhould grow up into an Elder , or
Biftop. Yet in fome Churches, fuch Per-
fons have been found in late Years, who have
been defervedly called to the Office of the
Miniftry, by the great Improvement of their
Gifts in the Church, their uncommon De-
gree of Knowledge and Grace, and the pe-
culiar Bleffing of God,

After all, this is certain, that thofe that
grow old in fuch an Office, well performed,

Z 4 grow

344 "The Office Disc. II.

grow honourable in the Sight of God and
Man, for God is not unrighteous, my Friends,
to forget ycur Work and Labour of Love,
which ye have fiewed toward his Name ; in
that ye have minijiered to the Saints, and do
minijler, and we defre that every one of you
would Jhew the fame Diligence unto the End,
Heb. vi. 10, 1 1, 12.

INFERENCES.

i. We may fee fomething of the Beauty
of Gofpel-Order, in the feveral Offices of a
Church of Chrift -, but I fhall now remark it
only in thefe two Refpe&s, ( i .) That as the
vifible Church here on Earth, and the Mem-
bers of it, have many bodily Neceffities and
Conveniencies to be fupplied, as well as
their Souls to be inftrucled and edified ; fo
there are diftinct Feribns of divine Appoint-
ment commifiioned to manage thefe Affairs,
and fulfil thefe Services, (viz.) Paftors and
Deacons. (2.) Another Part of the Beauty
of that Order confifts herein, that the one is
to a£t in Subordination to the other 5 the
Deacons are chofen for the AfTiitance of the
Elders, and thus afting together by a fweet
Concurrence, the Church is pi i in

Peace, the Neceffities of it are fupplied, and
the Gofpel honoured.

2. See here the Tendernefs of Chri;?, the
great Head of the Church towards his Mi*

niilerSj

Disc. II. of Deacons. 345

nifters, and his Poor : He has inftituted Of-
ficers to take Care of their outward Sub-
sidence, as well as required the Church to
contribute for that End. Hereby the Poor
will not be left to perifh, nor ought they to
be expofed^to extreme Hardships, if the
Church can prevent it : Hereby Minifters
are fecured from a too great Solicitude about
their own Maintenance, and from Inter-
ruptions in their more proper Work, as
well as from the malicious Cenfures of the
World, which would fall upon them, if
they were overburdened with fecular Cares
and Concerns, either for the Church, for
the Poor, or for themfelves.

3. Learn from my Text, that the Ser-
vices which are done for Chrifl and the
Church, have their Rewards annexed to
them for their Encouragement in this World,
befides the infinite Recompence of Reward
in the World to come. Faithful Deacons
in a Church, obtain a good Degree of Ho-
nour and Efteem.

4. From the Deacons of a particular vi-
fible Church, we may raife our Thoughts
unto our Lord Jefus Chrift, who is the
great Minijler, and Bifiop of Souls ; and I
may call him too, the great and umverjal
Deacon of God the Father in the Church in-
visible. The Father has given into his
Hand the Riches of his Grace, the Trea-
sures of his Love, divine Food and fpiritual

Clothing

346 The Office, &c. Disc. II.

Clothing, Marfions of Glory and Inheri-
tances in Light; to be diftributed amongfr. his
poor Saints, that they may be nourished and
brought through this Wildernefs, and that
they may be enriched with Grace, be brought
home to Heaven, and be for ever bleffed.
He is diligent and faithful, he is wife, and
gentle, and companionate, and anfwers all
the Characters of a Deacon in the higheft
Degree. He fpreads a Table for ftarving
Sinners, and furnifhes it with his own Flefh
and Blood ; he feeds us with the Bread of
Life, and with living Water, that we may
eat, and drink, and live for ever.

And in this Senfe, when the Deacons are
ferving Tables, and fupplying the Wants of
the Poor, and the Church vifible, out of
what is trailed with them ; let them re-
member and rejoice, that they reprefent the
Chara&cr of our Lord Jcfits, as he is in-
trufted with all Supplies from the Hands of
the Father, and diftributing unto the Church
invifible. To him let che Eyes of your
Faith be lifted for Wifdom, for Gifts and
Grace, to manage the Affairs with which
you are intrufted, and he fhall fulfil the
Promifes of a large Reward. Amen.

DISCOURSE

DISCOURSE III.

Invitations to Church-Fellowfhip.

PSAL. lxV. 4.

Blejfed is the Man whom thou choofeft
and caufefl to approach unto thee>
that he may dwell in thy Courts :
We foall be fatisfiedwith the Good-
nefs of thy Houfe^ even of thy Holy
Temple.

fc^PfiflsJ HE latter Words of the Verfe
g(AjB^ fliall be the Subjedt of our pre-

^1^1 T Ivfej ^ent Meditations, wherein we
fe^l/W^| fhall confider what is meant by
RW'B dwelling in the Courts /God,
and what is the Goodnefs of his Houfe where-
with his Favourites yW/ befatisjied. There

are

34-3 Invitations to Disc. III.

are three Senfes of this facred Phrafe, dwell-
ing in the Courts of 'God ; and the Perfons
who are favoured to inhabit the Sanctuary in
either of thefe Senfes, may have the Blefjing
of the Pfalmift pronounced upon them.

The firfl, and the mod obvious Mean-
ing of the Words, dwelling in the Courts
of God, is, a continual Aitejidance on him
in the Minijlrations of his Temple, and the
Difcharge of fome holy Office there. This
was the Felicity of feveral of the Prie/ls and
the Levites of old under the Jewijh Difpen-
fation: And this is the Happinefs of the
Miniflers of the Gofpel now, who are con-
tinually employed in the Things of God,
and the Affairs of Religion ; who givethem-
felves up, as the Apoftles did, to the Mini-
fir y of the Word a?id Prayer, A els vi. 4.
Whofe Bufmefs it is to attend to Reading, to
Exhortation, and to Do&rine, to meditate on
God and Chrifi and Salvation, to converfe
with the glorious Invifibles of the upper
World, and give t he mf elves wholly to them, as
the Apoftle charges Timothy the young E-
vangelift, 1 Tim.'w. 13, 15. Blefied is the
Man whom God choofes for a Chriftian and
a Minifter, whofe general Calling, in com-
mon with the reft of Chriftians, is to fave
his own Soul, and whofe particular Employ-
ment as a Minifter is to fave the Souls of
others. This Order of Men are utterly un-
worthy of their Privilege, if they do not

prize

Disc. III. Church-Fellowjhip. 3 49

prize it highly, fet a juft Value upon it, and
confefs their own Happinefs.

But I have (liewn elfewhere, that this
Senfe of the Words, which is limited to
P?'iejis and Levites, could never include the
whole Meaning of David -, for then he had
excluded himfelf from this Bleffednefs, who
was not of the Tribe of Levi, nor capable
of Priefthoood ; and yet he declares with
holy Joy, that he would dwell in the Houfe of
the Lord for ever, Pfal. xxiii. ult.

The J'econd Senfe of the Words therefore,
and which feems to be the very Defign of
the Pfalmift is this : Bleffed are they whofe
Habitation is near to the Ark of God, and
the Tabernacle, and thereby they are made
capable of frequenting the Houfe of God, and
of waiting upon him with great Confancy in
the holy Ordinances of his Worjhip, Thefe
are the Perfons whom my Text pronounces
happy : There wras but one Tabernacle, and
one Ark in the Days of David, and but one
Temple in fucceeding Ages appointed for
all the Inhabitants of the Land of Canaan -y
but one Place where God had recorded his
Name, and appointed the publick Sacrifices,
and peculiar Solemnities of Worfhip, on
which all the Men of Ifrael, who lived at
the fartheft Diftance, were obliged to attend
three Times a Year : But thofe whofe Ha-
bitation was near the Pkce where the Ark
refided, and thefe Solemnities were per-
formed,

3 5 o Invitations to D i s c . Ill .

formed, had more frequent Opportunities of
fuch Attendance.

The Do£lrine, which we may derive from
this Senfe of the Words, may be thus ex-
preffed. — Happy are thofe Perfons whofe Cir-
cumftances and Stations of Life, are appointed
by Providence info favourable a Manner ', as
to give them Liberty to co?ne up confantly to
the Houfe of God, and wait upon him in all his
Injlitutions : And the Inftances of their Hap-
pinefs are evident enough. For

1 . Thefe are nearer to the Vifits of God,
and may fee him oftner than others. Thefe
may have fuch a frequent Sight of his Pow-
er and Glory, as they are to be feen in the
Sanffuary, Pfal. lxiii. 2. It is a Pleafure to
be near our beft Friend, to be near our
deareft Father, to be near our own God.
When we have a Relation dwells near us,
how often we are prefent with them ! And
they that dwell near the Court, have Oppor-
tunity of feeing the King upon every Oc-
cafion.

2. Thefe have more external Helps towards
Heaven, than ethers have. It is true, we
have a glorious Me^cy in this Refpedl, that
the Scriptures are every where in our Hands,
and many Labours of holy Men in Wri-
ting, who being dead, yet f peak -, but the Mi-
nistry of the Word in the Hcufe of God, is
the great Ordinance for Converfion and Edi-
fication. It is the chief Handing Inftitution

of

Disc. III. Church-Fellowfiip. 351

of Chrijl for this Purpofe, even to the End
of the World.

3. Thefe Perfons have Supplies of their
Wants nearer at Hand; and whatfoever their
Burdens 6e> they are nearer to Relief; whe-
ther their Complaints are of a fpiritual or
temporal Kind. How often has the Soul
that was in the dark and perplexed, received
Hints of Direction in the Miniftry of the
Word ! How often has the tempted Cbrijian
been ftrengthened and fupported there ! And
the Mourning Saint has been often comfort-
ed. And even when we labour under tem-
poral Necefjities and Sorrows, though the
Sandtuary is not furnifhed to fupply every
Thing of this kind, yet the Words of Grace
and Confolation that have been heard in the
Church, have often born up the Spirit of
the Poor and the affli<3ed ; they have been
led to the Mercy-Seat, the Spring of all
Supplies, and they have gone away patient
under their Burdens, and rejoycing in Hope
of Deliverance here, or full Salvation here-
after. We in this World are travelling
through a Wildernefs, a dry Land : Now to
be near a fweet Fountain, or rather to have
a fweet Stream flowing by us all the Way,
is a choice Comfort ; while thofe that are
afar off die for Thirft, or go many a long
Hour without Supply. See Pfal, lxiii. 1,2.
where David being afar off from the Houfe
of God, cries out aloud after him. 0 God,

thou

352 Invitations to Disc. III.

thou art my God, early will I feek thee ; my
Soul thirjieth for thee, my Flejh longeth for
thee in a dry and thirjly hand, where no Wa-
ter is ; to fee thy Power, and thy Glory, &c.

Happy thofe who dwell near the Cele-
bration of divine Ordinances, for thefe are
the Perfons who fraud fair to obtain all Ad-
vantages of the Houfe of God, and to be fa-
tisfied with the Goodnefs of his holy Temple.

Before I difmifs this fecond Senfe of the
Words, I fhall make thefe two or three
Reflections.

Ift Reflection. How much do thofe Fel-
low-Creatures want our Pity, and our Pray-
ers, whofe Station places them afar off from
the Courts of God, and who are deprived of
all the blefled Advantages that are to be en-
joyed in the Church ! Let us, whom divine
Providence has favoured with a nearer Ap-
proach to God, fill his Courts with the
Voice of Joy and Praife for our peculiar
Mercies -, and let our Hearts at the fame
Time feel a becoming Companion towards
thofe who are afar off. O pity thofe who
dwell in the Lands of Darknefs and Heathen-
ifm, and have nothing near them that looks
like Religion, but the Courts of Idolatry,
and their abominable Rites and Ceremonies ;
filthyCeremonies,andfantaftickor cruel Rites
with which they worfhip Images of Wood
or Stone, and their brazen or their golden
Gods. Pity the Wretches who dwell under

Anti-

D i s c . III. Church-Fellowfiip. 353

Antichrijlian Tyranny, where every Thing
facred is over-run with Superftition, and
the pure Ordinances of the Gofpel are
daubed over fo thick with various Painting,
and fo buried under a Load of human In-
ventions, as to diminifh, if not utterly de-
ftroy, all their Ufe and Power. Pity the
Prote/lants whofe Places of Worjhip are de-
molijhed, and the Sanctuaries are thrown
down all over their Land. Pity the holy
Confefors that are banifhed from the Courts
of God, and his beloved Worfhip; and thofe
who are ihut up in Prifons, inclofed in
Dungeons, under heavy Bonds of Iron ; and
thofe alfo who groan in Secret in their own
Houfes, under the Terror of watchful and
malicious Perfecutors. Let us put our Souls
in their Soul's Stead, and fay then, " Would
" we not think ourfelves fit Objects for
" Pity ? And mould we not defire the
" Prayers of the Saints of God ?" Think
then, Chriftians, let you and I think with
ourfelves, who made the dreadful and the
happy Difference ? Happy for us indeed, but
dreadful for our Brethren, who endure thefe
Banimments, or heavy Bonds !

lid Refledlion. Here let us reflect again,
how much more excellent is the Gofpel-State,
than that of the Levitical Law ! And how
much more happy are Chriftians in England,
than the Jews in Canaan ! Here we have
Houfes of God near us, Churches aflfem-

A a bling

354 Invitations to Disc. III.

bling in every Town. They were forced
to travel three Times a Year to Jerujalemy
many long and weary Miles : It is true God
refreshed them in their Journies, PJa. lxxxiv.
5, 6, 7. He gave them Showers of Rain
when they were faint or thirfty -} but they
travelled through Baea, that is, the Valley of
Weeping , many Wants and Inconveniencies
attended them, and the Difficulties and Bur-
dens of fuch a Difpenfation, were not light
nor little. '

We may yet continue this Refection, con-
cerning thofe who dwell in this great City,
and fay, Hew great is the Privilege the
Chrijiians in London enjoy y above thofe whs
dwell in dijlant Villages y or in little folitary
Cottages in the Country ! Here we have the
Gofpel preached in every Street, and Places
of Worihip at our right Hand, and our
left : We dwells as it were, in the Courts
of God ; but the poor Villager muft travel
many a Mile,, and perhaps through miry
Ways, to attend on the neareft Miniftra-
tions of the Word ; and in the mean Time
the young and the feeble of the Family mull:
be confined at Home. O what Advances
in Knowledge and Grace, what Growth in
Holinefs, and what Approaches to Heaven
are to be expected from thofe who dwell fo
near the Places of divine Worfliip, and
where the Provifions of Heaven are brought
to our very Doors !

O bow

D i s c . III. Church-Fellowfoip. 2 55

O how defirable a Thing it is to enjoy
allfuch Circumftances of Life ; as give us Li-
berty to frequent the Courts of God ! How
much fhould we value, and how wifely
fhould we improve fuch a Bleffing. Have
a Care of neglecting due Seafons of Wor-
ship, and be not negligent or infrequent in
your Viflts to the Courts of God, left he
lay fome heavy Reftraints upon you, and di-
vide you from his Sanctuary. He has Bands
and Chains of various Kinds to caft upon
fuch flothful ProfefTors •> Perfecution or
Sicknefs, Lofs of your Limbs, or Lofs of
your Senfes, whereby you may be cut off
from the Bleffings of his Church y or he
may break up Houfe and remove far from
you, becaufe you do not vifit him ; or he
may place your Tabernacle afar off from
his own, and cut fhort your Liberty -y for
it is he which determines the Bounds of your
Habitations , Acts xvii. 26.

O how unhappily are fome Perfons over-
loaded with the Cares of this Life ! How
are they hurried and overwhelmed in a Tu-
mult of worldly Affairs ! And the Bufinefs
of their daily Calling is too often ready to
entrench upon divine Hours and Ordinances.
How fore a Diftrefs is it to a pious Chriftian
to be confined and witheld from the Courts
of God, by long and tedious Diftempers of
Body ! How painful is it to his Spirit to lye
languifhing and faint on a Bed of Sicknefs,

A a 2 while

3 5 ^ Invitations to Disc*. III.

while others are made to drink of the River of
Pleafure, and refrefhing Streams of the Sanc-
tuary ! They are forrowful, while others
are made joyful in the Houfe of Prayer. They
are tailing the Wormwood and the Gall,
while we feed on the pleafant Things of the
Houfe of God, and are fatisfed with the Good-
nefs of his holy Temple.

And thus I difmifs the fecond Senfe of
the Words, which probably was the precife
Meaning and chief Defign of the Pfalmift
himfelf, confidering the Difpenfation under
which he lived.

But when in the Times of the New Te-
ftament, we apply the Language of the
Jewifh Prophets to the State and Inftitutions
of the Gofpel, we have Encouragement
enough from the Example of Chrijl and his
Apoftles, to extend and further enlarge the
Meaning of thofe antient Phrafes beyond the
literal and Jewijh Senfe, and thus accom-
modate them to Chrijlian Affairs.

The- third Senfe of the Text therefore,
when enlarged and explained to Evangelical
Purpofes, may be this.

Approaching to God, in the Style of the
Gofpel fignifies, either our being brought nigh
to God, and reconciled to him by the Blood
of Chrijl) and the Grace of the holy Spirit ,
as in Eph. ii. 13, 1 8. In Chrifl Jefas je
who fometimes were afar off are made nigh, —
and have Ace of s by one Spirit to the Father.

Or

Disc. III. Church-Fellow ftp. 357

Or -elfe it means our drawing nigh to God in
Spirit and in Truth, in Prayer or holy Me-
ditation, &c. SoHeb. x. 21, 22. Having
fuch an high Priefi over the Houfe of God, let
us draw near with a true Heart.

Dwelling in the Courts of God, may figni-
fy an Union to the Church of God, which is
his fpiritual Houfe, upon a folemn Prcfefli-
on of his Gofpel, and a vifible allowed Right
to all the Privileges and Ordinances thereof
The Church is the Houfe of the living God,
1 Tim. iii. 15. He dwells no longer in
Temples made with Hands, nor confines his
fpecialPrefence to any lingle Spot of Ground,
cr any material Building : The Aflemblies
of his Saints are his Courts, his dwelling
Places j where two or three are gathered to-
gether in his Name, there is Chrift in the
Midjlofthem, Matt, xviii. 20. Every par-
ticular Church of Chrijl, as well as the
Church Catholick, or Unive?fal, is a holy
Temple of the Lord, built up for an Habita-
tion of God through the Spirit, Ephef. ii.
20, 21.

Now furely, if the Men of Ifrael had a
Eleffing pronounced upon them in my Text,
whofe Habitation was near to that material
Sancluary, we may with equal Afiurance,
and with much greater Delight fay, BleJJed
is the Man, O Lord, whom thou choofejl and
caufejl to draw near unto thee, that he n v
dwell in thy Houfe, in the Senfe of the New
A a 3 Teftament ;

358 Invitations to Disc. III.

Teftament ; that he may be added to thy
Churchy Afts ii. 47. That he may be joined
to the Difciples, Adts ix. 26. That he may
be received in the Lord, Phil. ii. 29. That
he may be united to the Chriftian AfTem-
blies, and become a Member of the Church
of Chrift.

Let us again confider the Hebrew Ex-
preffion, \pw> J^n, that he may dwell in thy
Courts, which may with more Exa&nefs and
Propriety be rendered, he fall or will dwell,
&c. and then the Verfe will found thus,
Blejfed is the Man whom thou choofeft, and
caufeft to approach unto thee, he ft: all dwell in
thy Courts, as a promifed Privilege ; or he
will do it as a voluntary and delightful Prac-
tice y in which latter Senfe, the Words will
afford this Dofirine.

Dodt. He that is caufed in a fpiritual
Maimer to approach or draw near to God, will
have a Dejire to dwell in the Houfe of God,
that is, to be united to his Church.

He who has tailed that the Lord is gra-
cious, and is brought near to God by the
atoning Blood of Chrift, and the fanttifying
Influences of the holy Spirit, will defire'to
be a vifible Fellow-Citizen with the Saints,
and to become one of the Houfhold. He
who has frequented the Courts of God, at-
tending on the Worfhip of the Church, and
has felt the fpecial Prefence of God there,
convincing, converting, and comforting his

Soul,

Disc. III. Church- Felloitfjip. 359

Soul, will be glad to dwell there, and to
join himfelf to the Church, as a Part or
Member of it, and that for thefe Reafons
following.

Ill Reafon. Becanfe he Ji?idsfo much De-
light in approaching near to God, that he de-
fires jlill to be nearer. He feels that Nearnefs
God is Happt7iefs-y and he cannot have too
much of that -y he cannot be too near his
chief Good, and his Soul's Delight. When
he has come up to the Houfe of God, and
only paid a Viiit there, he tailed fo much
Sweetnefs in this Vifit, that he cannot fa-
tisfy himfelf to be a mere Vifitant, where
he may be an Inhabitant ; he would dwell
where God dwells, and be always with
him.

God himfelf, in infinite Condefcenfion,
makes a Vifit to Families, and to Clofets,
where Prayer is performed, and comforts
praying Souls. But God dwells in Zion,
this is his Reft for ever, for he has defred it,
Pfal. cxxxii. 13, 14. Therefore holy Souls
would dwell there alfo. David would have
the Ark brought to Zion, that he might
dwell with God : And he often longed to
dwell in God'j Houfe, Pfal. xxvii. 4. Peter
was near God on the holy Mount, and he
was immediately for making tabernacles, and
dwelling there, Luke ix. 33.

He that has drawn near to God in Wor-

fhip, enjoys fo much Pleafure in common

A a 4 Ordi-

360 Invitations to Disc. Ill,

Ordinances, that he breaths after fpecial ones :
With God's Invitations he is pleafed, and
perfwaded to come, and he would fain tall
the Entertainment. When Chrifl by his
Meflengers fpeaks in general to Mankind,
he finds a Sweetnefs in the Voice, he longs
therefore to have Chrifl fpeak particularly to
him as a Believer and a Friend. When
Chrifl publishes Love to the World, it is
pleafant to hear it : But he longs to hear
him fay to his own Soul, My Beloved, He has
heard Wifdom inviting the Sons of Men to
her FeafL Prov. ix. 5. Come eat of my
Bread, and drink of the Wine 'which I have
mingled. He has tailed of thefe Provifions
in the Spiritual Se7?Je of them, and he would
partake thereof in all the fenfible Emblems
too.

He is well pleafed with the Covenant of
Grace, and he agrees to it heartily ; he
would therefore fet his own Seal to it, and
receive a Seal from God. He that has a
true Relilh of divine Privileges, will long
after their Increafe and Enlargement; he
that has felt any Thing of He&ven, will get
as near it as poffible here on Earth.

Now are thefe the Breathings of our
Souls ? Have we ever found fuch divine
Delight in approaching to God, as makes
us long after greater Degrees of Nearnefs to
him ? We have Reafon to doubt, whether
our Hearts ever drew near to God in the

common

Disc. III. Church-Fellowfiip. 361

common Inftitutions of his Worfhip, fuch as
Prayer , Reading, and hearing the Word, if
we have no Appetite to the Jpecial "Entertain-
ments of his Houfe, and the Provifions of
his holy Table. We may juftly queftion,
whether our Souls are brought near to God
at all, if we have no Deiire to dwell with
him.

lid Reafon. He that feels Grace begun in
his Heart by approaching to God, will be ever
purjuing thofe Methods whereby it may be car-
ried on. The very Word uxoAp). or Edifi-
cation, which is ufed in feveral Places of the
New Teftament to fignify the Growth of
Grace, does properly mean building up, and
feems to have a fpecial Reference to the
Houfe of God, that fpiritual Building to
which every true Chriftian fhould belong,
and that in a vifible Manner too. He that
was convinced of Sin and of Righteoufnefs,
and was led into the glorious Light of the
Gofpel, by drawing near to God in publick
Worfhip, when he was before blind and ig-
norant, will furely feek a greater Nearnefs
to God, that he may enfure divine Illumi-
nations, and dwell always in the Light. He
that was fanftified and made a new Crea-
ture, by approaching to God in the common
Miniftrations of his Temple, will lay him-
felf under all the fpecial Advantages that the
Temple is furnifhed with, to maintain his
new Nature, and increafe in Holinefs. The

Commu-

362 Invitations to Disc. III.

Communion of the Saints, and the Fellow-
ship of a Church, is an appointed Means for
the Increafe of Grace, and Fruitfulnefs in
every good Work, Pjal. xcii. 13, 14. Thofe
that be planted in the Houfc of the Lor J, jkall
jiourijh in the Courts of oar God ; they fljolljtill
bring forth Fruit in old Age \ they Jh all be fat
and flour iflring. And I think I may pro-
nounce this Truth boldly, 'That Soul has no-
thing of true Religion or Piety begun , who is
perfectly conte?7ted with any little and low De-
grees of it, and does not deflre its Increafe.

The Christian who has found God in his
Sanctuary according to his Word, longs to
htj'atisfled with more of his fpecial Goodnefs.
You may read his Encouragements in the
Words of the Prophet, Ifa.lv. 3, 11. com-
pared with Chap. lvi. 4, 5, 6, 7. When
the Lord faid to him in the publick Mini-
stry, Incline your Ear and come unto me, hear
and your Soul/hall live-, and I will make an
ever lofting Covenant with you ; he heard the
Invitation of Mercy, and he entered into the
Covenant of the Lord, and he begun to tafte
his Grace : He came, he heard \ and his Soul
lives. He has found the Word of God ac-
complijhing his good Pleafure, and profpered
thus far in the Thing for which it was fen t :
Therefore he joins himfelf to the Lord, and
takes up his Place in his H&ufe, and takes
hold on his Covenant in a publick Profeffion ;
he hopes now he is brought to Gods holy

Mountain,

Disc. III. Church-Fellowfiip. 363

Mountain, that he mall be made joyful in his
Houfe of Prayer.

He that has found the Accomplifhment
of fome Promifes, would put his Soul di-
redtly under the Influence of all of them.
He has Faith, and believes that God is faith-
ful, and will fulfil all his Relations -, he has
trufted in feveral of the Relations which
God has affumed, and found them already
fulfilled, as a faithful Creator, Preferver,
Redeemer, &c. now he would put himfelf
under his Care as a Father of the Family,
and a Mafler of the Houfe, as the King of his
Church -, and when he enters into Zion, or
joins himfelf to a Chriftian Church, he hum-
bly experts to find thofe Promifes made
good, Pfal. cxxxii. 15, 16. / will abun-
dantly blefs her Provifon ; I will fatisfy her
Poor with Bread. I will alfo clothe her Priefts
with Salvation, and her Saints J). ball f: out a-
loud for Joy. And Pfal. xcii. 13. Thofe who
are planted in the Courts of God fall four if ^
and be fruitful there.

Now* it is proper to put this Quefion to
our own Souls : Do thofe of us who are
joined in holy Fellowfhip take Pleafure in
our Station in the Church, as it is an ap-
pointed Means to increafe Grace in us, and
to promote univerfal Holinefs both of Heart
and Life ? Do we wait upon God in the fo-
lemn Ordinances of his Church, with an

humble

364 Invitations t9 Disc. III.

humble Faith in his Promiics, that he will
meet and blefs us there ?

And as for thofe of us who have not yet
taken up our Places in theHoufe of God, do
we defire that Holinefs fhould increafe in us ?
And why then do we not breathe after the
Bleffings of Sion, and an Accomplifhment
of thofe Promifes which God has made to
his Church ? What Sign or Evidence can
we have that we ever begun to receive
Grace from God, if we have no longing
Defires of Soul to enjoy greater Degrees of
it ? And how can we pretend to long after
Growth in Grace, if we refufe the appoint-
ed Means of it ?

Hid Reafon. He that is caufed to draw
near to God in publick Worfhip, finds his Soul
foftened by the Approaches of divine Grace,
and feels the awful Imprefjion of divine Com-
mands to perform fecial Worfiip. Pie reads
his Duty plain by the Light of Nature, that
there ought to be religious Societies, and
publick Honour paid to God : He reads it
yet plainer in the Word of Scripture, that the
original Chriftizns were wont to form them-
felves into Churches, or facred Societies, to
celebrate the Inftitutions of their Lord, and
are required by the Apoftle not to forfake
thefe Afiemblies : His Confcience feels the
divine Authority, and he cannot refift plain
Duty.

It

Disc. III. Church-Fclkwjl.ip. 365

It would be too large here to lay down
half the Reafons of CIjurch-FelloivJkip, as a
Duty incumbent on thofe that have tafted
of the Grace of God ; it may be proved in
a typical Way at leaft, from the Practice of
the Jews, and the Church under the Old
Teftament, in their publick and folemn co-
venanting with God : It may be further evi-
denced by the many Prophecies and Promi-
fes concerning Zion, fome of which have a
Reference to New-Teftament Times, and
the AfTemblies of the Saints under the Dif-
penfation of the Gofpel : It may be inferred
from the Directions of our Lord Jefus Chrijiy
concerning the Difcipline of a Church, as
well as from the pofitive hiftitution of the
Lord's Supper, which muft not be celebra-
ted but in a Chriftian Aflembly : It may be
argued from the many Cowifels a?id Directi-
ons which Saint Paul has given concerning
various Offices, and Forms of Order and Go-
vernment, which can have no Place, but in
a particular Church-: The great Defgns and
Ends of Church-Fel/owfiip, with Regard to
the publick Honour of God, the Glory of
Chriji, and the fpiritual Benefit of Men, are
fufficient Proofs of this Duty : And all thefe
Arguments are eftablifhed and confirmed by
the Practice of the Apofles, and the primitive
Converts.

Now I fay, a Soul that has approached
unto God in divine Ordinances, will obey

divine

366 Invitations to D 1 s c . I IL

divine Commands : He that tafts f acred Plea-
Jurey will learn facred Duty. He that has
received divine Mercy \ will reverence divine
Authority. So the Saints in 2 Cor. viii. 5.
They gave their own felvesfiji to the Lord,
and then reiigned themfelves to the Directi-
ons and Commands of the Apoftles, accord-
ing to the Will of God.

Now let us fee whether we feel the Influ-
ence of this Command. Do we, who are
joined in holy Communion, continue our
Stations in a Church of Chri/iy from the Au-
thority of a divine Inftitution, and Love to
the Ordinance ? Or is it becaufe we cannot
without Difficulty or Shame break the Bonds
of Chrifl, and cafl his Cords from us ? And
let us all examine by this Rule, whether we
truly approach unto God in Ordinances, or
no. Have we been melted by divine Love
into a Compliance with all the Institutions
of God ? Or can we eafily content ourfelves
to make a mere common Profeffion, with-
out ever Subjecting ourfelves to the Ordinan-
ces of God's Houfe? If you believe the fpecial
Solemnities of the Church to be a divine
Appointment, and yet have no Thought or
Defire tending that Way, you will have
much ado to prove that you are fincere in
any Part of Worfhip.

IVth Reafon. He that truly draws near
to God> finds fo much Satisfaction in it, that

he

Disc. III. Church-Pellowfiip. 367

be loves to lay himfelf under more and jlronger
Engagements to abide near to him. Thofe
that delight in feeking the Lord their God,
will not only ajk the Way to Zion with their
Faces thitherward \ but they will alfo agree
together and fay, Come, and let us join our-
felves to the Lord in a perpetual Covenant that
Jhall not be forgot ten , Jer. 1. 4, 5. In a fo-
lemn Manner they will give themfelves up
to the Lord in the Face of his Church.
They take Pleafure to lay Bonds on their
Souls to walk clofely with God ; and they
believe, and rejoice that the great God en-
gages himfelf at the fame Time to walk
with them, according to his ancient Pra-
mife, Lev. xxvi. 3, 12. If ye walk in my
Statutes, and keep my Commandments and do
them, I will walk among you, and will be your
God-, and ye Jhall be my People.

Befides, a Perfon that is truly brought
near to God by Jefus Chrijl, loves to put
himfelf under the Watch and Care of Chrijl,
and that in the moft exprefs and fenfible
Manner, by coming into his Houfe. He
takes up his Place there, that he may be
guarded from thofe Temptations, whereby
the World might allure him to depart from
God again. He gives himfelf up to the
Care and Watchfulnefs of the Paftor, whofe
Bufinefs it is to watch over Souls : He fub-
jeds himfelf to the watchful Eye and Care

of

368 limitations to D 1 s c . IIL

of all his Brethren and Fellow-Chriftians in
the Church, that they may be as Guards
and Affirmants to him in his holy Work.
He thinks he can never lay himfelf under
too many Obligations to the Lord -y and he
defires that the Vows of God may ever abide
upon him, that his Soul may be kept from
all Iniquity, and from wandering into for-
bidden Ways.

Shall I intreat you now to enquire whe-
ther this be the Temper of your Hearts ?
Have you found fo much Pleafure in ap-
proaching God, and are you fo fully per-
fwaded that your Happinefs confifts in it,
that you are defirous to bind yourfelves in
the ftrongeft Manner to abide with God ?
Or do you think you have too many Bonds
upon you already ? And is it for that Rea-
fon you abftain from the Fellowship of a
Church, leaft ye fhould be tied too faft to
Religion, and have too many Eyes and
Guards upon you ? It is a dangerous Sign
that you have never been truly brought near
to God, if you are willing to live at a loofer
Rate, and are afraid of too many Engage-
ments to Holinefs.

Vth Reafon. He that draws near to God
in Worjhip^ and enjoys the Sweet?icfs of the
Ordinances of Chrift, will endeavour to main-
tain his publick Honour in the World. It is
by fuch a publick Profeffion, Chriji is ho-
noured

Disc. III. Church-Felh%(};ip. 369

noured among Men, and in his Houfe are
his Ordinances celebrated. Now fhould
Chriftians refufe this Duty3 where would
be a Church to bear up the holy Name of
Chriji in this iinful World ? Where would
be a Houfe of God for Ordinances to be ad-
miniftered in ? It is therefore out of Love to
the Ordinances where his Soul has ap-
proached nigh to God, and out of Love to
Chriji, to fupport his Glory, and confefs
him among Men, that fuch a Perfon will
dwell in the Courts, in the Houfe of the Lord,
and g've up his Name to Chriji in the Fel^-
lowihip of his Church.

And what can our Confciences anfwer
now to fuch an Enquiry as this ? What
Concern have we for the publick Honour of
Chriji ? Can we pretend to have tafted of
his Grace, and have no Regard for his
Glory ? Do we plead his Name before God
as our only Hope, and are We unwilling to
confefs his Name before Men ? Are there
none of you in this Affembly^ who hope
you are brought near to God by the Blood of
Chriji, and yet delay ajid refufe to give this
publick Honour to him in the World ?
What would become of the Profeffion of
the Name and Glory of Chriji among Men,
if all were of your Mind, and took no more
Care to maintain it than you do ? Where
would any Church of Chriji be found ?
Where would the fpecial Ordinances of the

Bfc GofD^l

37° Invitations to D i s c . Ill .

Gdfjjf 1 be adminiftered ? or any fuch Thing
as the publick Communion of the Saints ?
If all were fo negligent in this Matter as
you are, Churches would be loft, and the
Lord's Supper quite forgotten -, though our
Lord appointed it to continue till he come.

Vlth Reafon. He that is brought near to
God, and united to Chrift, will love to look like
one that is near God9 like a Member of Chrift,
and one of the Body. He that is of the Fa-
mily of the faithful, delights to appear like
one of Chrift* Houfehold, and therefore
will dwell in his Houfe. Gofpel vifible
Churches are Types of the invifible : And a
true Chriftian is not a(hamed to own his
Relation to the Church above, by his Com-
munion with the Church on Earth.

It is true, a Perfon may be a Child of
God in Secret, and of the Houfehold of
Chrift, and yet may not at prefent have ta-
ken up his Place in the Family, nor dwell
in the Houfe of God, nor be joined to any
viiible Church -y but then fuch Perfons look
like Strangers, like the Children of this
World, for they dwell with them in the vi-
fible Kingdom of Satan : Now true Chri-
ftians would, or fhould look like themfelves,
and not appear like Foreigners and Stra?i-
gers, but as Fellow Citizens with the Saints,
Eph. ii. 19.

I confefs there may be fome Seafons and
Giixumftance*, which may not .only in-
dulge,

Disc. Uh Church-Fellowjhip. 3 7 1

dulge, but even oblige Chriftians to conceal
their Character and Profeflion. Piety and
Prudence agree well together ; and we are
not to expofe ourfelves, nor our facred
Things, to a cruel and fcofiing Age, with-
out an apparent Call of Chri/i. Pearls muft
not be caft before Swine, left they trample them
under their Feet, and turn again and tear us.
But remember, my Friends, that this can
never be an Excufe for a conftant and an
univerfal Neglect of the Profeflion of Chriji,
and Communion with his Churches : And
doubtlefs the Guilt of fuch a Negledl is
more heinous in a Day of. Liberty, and
when there is the leaft Temptation and
Danger.

Vllth Reafon. He that approaches to God
the Father, and holds Communion with him,
loves to be near the Children, and to hold Com-
munion with the Saints -y for he that loves God,
muft /w^ his Brother alfo, 1 John iv. 21.
And he muft fhew his Love by delighting
in their Company, and dwelling with them,
in the Houfe of their common Father. He
muft and will hold a vilible Fellowfhip with
them, as he hopes he has a Share in their
invifible Bleflings. All their Infirmities and
their Follies do not difguft him half fo much,
as the Image of God in them gives him
Pleafure : He loves to be with them, for
God is with them -, and he longs to be one
of them, for they are one with Chrift, uni-

B b 2 ted

372 Invitations to Disc. III.

ted to him in one Spirit, There is a more,
intimate Freedom in holy Conversation a-
mong the Inhabitants of one Houie, among
the Members of a Chriftian Church. They
grow into an^inward Acquaintance : There
is an opening their Bofoms and their Hearts
to their Brethren, and a facred Friendfhip
in fpiritual Affairs. See what affectionate
Intimacy Darcid expreffes, and what kind
Things he fpeaks concerning a Fellow-
Member of the Jfwijh Church, though he
indeed proved a falfe one, Pfal. lv. 13, 14.
Thou my equals my Guide ^ a?id mine Acquain-
tance ; We took facet Counfel together^ and
walked unto the Houfe of God in Company :
And Fellow-Chriftians in the fame Society
do, or mould maintain fuch a pious A-
roity.

Surely we have but poor Evidences that
our Souls approach to God in his Worfhip,
if we have mean Thoughts of his Family,
and defpife his Children, as though they
were not worthy to be one with us, or we
afliamed to be one with them. Will God,
the glorious and the holy dwell amongft
them, and are they too defpicable and un-
wortiiv to have our Company ? Let us afk
our own Hearts, if we are related to God
by Adoption, and become his Children,
why do we not join ourfelves to the Familyy
and hold Communion with our Brethren ?

R E F L E C-

Disc. III. Church-Fellowfip. 373

REFLECTION I.

What further Remarks fhall we make
now, at laft, upon this Doctrine, and this
Difcourfe ? Surely they teach us to make a fe-
ver'e Reflection upon ourfelves and our Conduct ;
if we find no Defire to dwell in the Hcufe of
God, no Breathings of Soul after the Fellow-
flip of Saints, and the /fecial Ordinances of the
Church of Chrijl. Either we labor under
fome Miftake, fome Ignorance of Duty ,
or we are under the Power of fome prefent
Temptation ; or elfe our fancied Approaches
to God are but Deceits and Delufions. Ob-
ferve my Words, I cannot fay this is the
Cafe of all that are not joined to the Difci-
ples, and added to the vifible Church 5 but
this muft be the Cafe of all that have no De-
fires of it. They that have no Inclination
to get nearer to God than they are, have a
juft Reafon to think they were never brought
near him.

REFLECTION II.

There are furely fome fenfhle Defects or
Corruptions in that Church* or there is a De-
cay of Religion in its Members^ where Church-
Fellowjhip is not fiifl efleemed a F leaf lire and
a Privilege. Where holy Communion is
an. iniipfd and taftlefs Thing, there muft

B b 3 be

374 Invitations to Disc. III.

be fome Degrees of Diftance and Eftrange-
ment between God and his People ; either
God is in fome Meafure withdrawn from
that Church, where Saints delight not in
their publick Affemblies and Ordinances,
or he is withdrawn from our Souls, if we
take not Delight therein ; for where God
dwells among his Saints, Pleafure will dwell
too. It is the Prefence of God makes
Heaven, where Pleafures are grown up to
their full Perfection.

Let us afk our Souls, whether we are not
decaying Chriftians ? Did we not ufe to
come up to the Houfe of God with Joy,
and worfhip together with Delight ? And
that perhaps in Times of Difficulty too, as
well as in Days of greater Liberty ? What
a blefled Frame of Spirit was David in,
Pfah xlii. 4? And furely we have felt the fame
facred Pleafure too, when we went up, as it
were, in Multitudes to the Houfe of Gody
with the Voice of Joy and Praife. Is it
thus with us at prefent ? Or have we loft
the Senfe and Savour of thofe Days ?
Where's that holy Defire, that impatient
Longing and Thirfting after God, which
once appeared among us ? Our Dwelling in
the Houfe of the Lord, has perhaps made
the geod Things of his Houfe familiar, com-
mon and contemptible. O let us flrive
and labour, and pray for recovering Grace.

Decays

Disc. III. Churck-Fellowfliip. 375

Decays will grow upon us, and ftparate us
farther from God, and from the delightful
Senfe of his Favour, unlefs we are watch-
ful, and repent and renew our firft Love.

THE END.

A

CATALOGUE

Of the Writings of the Rev.

Dr. ISAAC WATTS.

Sold by John Oswald, at the Rofe and Crown
in the Poultry; and James Buck land, at
the Buck in Pater- nofter Row.

In DIVINITY.

I. MQM^gOt ER MONS on various $uljeftsx
°%^^^S^3i Divine and Moral: With a fa-
W?jJ c lpi§ cred Hymn fuited to each
#|J_.R^ Subject. Defigned for the Ufe
^^•\ ■■'!?. l^ST'f of Chriftian Families, as well
*S*$%^Mi* as for the Hours of devout Re-
tirement. In two Volumes. The Sixth Edi-
tion.

II. A Guide to Prayer : Or, a free and rational
Account of the Gift, Grace, and Spirit of Pray-
er; with plain Directions how every Chriftian
may attain them, The Eighth Edition, i2mo.

III. He Cbrijiian Dofirine of the Trinity: Or>
father. Son and Spirit three Perfons and one

God>

BOOKS written by Dr. WATTS.

God, aflferted and proved; with their Divine
Rights and Honours vindicated by plain Evidence
of Scripture, without the Aid or Incumbrance of
human Schemes. Written chiefly for the Uie of
private Chriftians, 12 mo.

IV. Seven Differtations relating to the Chriftian
Doctrine of the Trinity. In two Parts, 12 mo.

V. Be alb and Heaven : Or, the lift Enemy
conquered, and feparate Spirits made perfect:
Attempted in two Funeral Difcourfes, in Memory
of Sir John Hartopp, Bart, and his Lady, deceafed.
The Fourth Edition, i2mo. with the Preface to
the German Tranflation.

VI. A Defence againft the Temptations to St If-
Murder •, wherein the criminal Nature and Guilt
of it are difplayed : Together with fome Re-
flections on Excefs in ftrong Liquors, Duelling,
and other Practices akin to this heinous Sin,
1 2 mo.

VII. A Sermon on the Reformation of Man-
ners.

VIII. A Caveat againft Infidelity : Or, the Dan-
ger of Apoftacy from the Chriftian Faith. With
an Anfwer to fome Queries concerning the Sal-
vation of the Heathens, and the Hope of the Mo-
dern Dei/Is, upon their Pretences to Sincerity,
8vo.

IX. A Sermon preached on Occafion of the
Peath of our late Sovereign George I. and the

peaceful

BOOKS written by Dr. WATTS.

peaceful Accefllon of his prefent Majefty Georgell.
The Fourth Edition.

X. A Book of Catechifms, complete: Contain-
ing.

i . A Difcourfe of Catechifms, how to write and
to judge of them. The Fourth Edition.

2. The firft Set of Catechifms and Prayers for
young Children of four or five Years of Age.
The Ninth Edition.

3. The fecond Set of Catechifms and Prayers for
Children of Eight or Nine Years of Age. The
Eighth Edition.

4. The AJJemMfs Catechifm, with Notes, for
Children of Ten or Twelve Years of Age. The
Seventh Edition.

5. A Prefervative from the Sins and Follies of
Childhood and Touth. Written by Way of Que-
ftion and Anfwer. To which is added a large
Catalogue of remarkable Scripture Names col-
kded for the Ufe of Children. The Sixth Edi-
tion. N. 2?. All thefe are fold fingle.

XI. Prayers compofed for the Ufe and Imitation of
Children ; fuited to their different Ages and their
various Occafions: Together with Inftruftions to
Youth in the Duty of Prayer, drawn up by Way
of Queftion and Anfwer, and a ferious Addrefs
to them on that Subject. The Sixth Edition,
i2mo.

XII. Bifcourfes on the Love of God, and the Ufi
and Abufe of the Pajftons in Religion ; with a devout
Meditation annexed to each Difcourfe. The
Third Edition, i2mo.

XIII, A

Sold by j. Oswald, and J. Buckland.

XIII. A Jhort View of the whole Scripture Hi-
ftory\ with a Continuation of the Jewijh Affairs

from the End of the Old Teftament to the Time
of Chrift. Illuftrated with various Remarks on
the Laws, Governments, Sects, Cuftoms and
Writings of the Jews \ and adorned with Fi-
gures. The Third Edition, 12 mo.

XIV. An humble Attempt towards th? Revival of
?r aft iced Religion among Chriftians, and particu-
larly the Proteftant Diflenters, by a ferious Ad-
drefs to Minifters and People, in fome occafional
Difcourfes. The Third Edition, 12 mo.

XV. Humility reprefented in the Character of St.
paid: The chief Springs of it opened, and its va-
rious Advantages difplayed ; together with fome
pccafional Views of the contrary Vice, 8vo.

XVI. The Holinefs of Times , Places and People,
under the Jewifh and Chriftian Difpenfations 1
Confidered and compared in feveral Difcourfes,
pn the Sabbath, the Temple, Churches, Meetr
ing-houfes, &V. i2mo.

XVII. The World to come : Or Difcourfes on the
Joys or Sorrows of departed Souls at Death , and
the Glory or Terror of the Refurrection. Where-
to is prefixed, a Proof of the Separate State -, and
a Rational and Scriptural Account of the Puni (fo-
ments in Hell, and a Proof of their eternal Du-
ration, with a plain Anfwer to all the moft plau-
Cble Objections. In two Volumes, 8vo.

XVIII. The Glory of Chrift as God Man, difT
played, in three Difcourfes, (viz.) Difcourfe I.

A %•-

BOOKS written by Dr. WATTS.

A Survey of the vifible Appearances of Chrift as
God, before his Incarnation, with fome Obfer-
vations on the Texts of the Old Teftament ap-
plied to Chrift. Difcourfe II. An Enquiry into
the extenfive Powers of the human Nature of
Chrift, in its prefent glorified State •, with feveral
Teftimonies annexed. Difcourfe III. An Ar-
gument tracing out the early Exiftence of the
human Soul of Chrift, even before the Creation
of the World : With an Appendix, containing an
Abridgement of Dr. Thomas Goodwin's Dif;ourfe of
the Glories and Royalties of Chrift in his Works,
in Folio, Vol. II. Book 3. 8vo.

XIX. Evangelical Difcourfes on feveral Subjects :
To which is added an Eflay on the Powers and
Contefts of Flefh and Spirit, 8vo.

XX. The Rational Foundation of a Chrifiian
Churchy and the Terms of Chriftian Communion.
To which are added Three Difcourfes, (viz.) Dif-
courfe I. A Pattern for a DirTenting Preacher.
Difcourfe II. The Office of Deacons. Difcourfe
III. Invitations to Church- Fellowfhip. 8vo.

In POESY.

I. Hor* Lyric* : Poems chiefly of the Lyric
Kind. In three Books. Sacred, 1. To Devo-
tion and Piety. 2. To Virtue, Honour, and
Friendfhip. 3. To the Memory of the Dead.
The Eighth Edition, corrected, with the Aur
thor's Effigy, i2mo.

II. The Pfalms of David imitated in the Language
of the New Teftament, and applied to the Chri-
ftian

Sold by J. Oswald, and J. Buckland.

ftian State and Worfhip. The Fourth Edition,
large 12 mo, with the Preface and Notes.

jV. B. The above Imitation of the Pfalms is
alio printed in a fmaller Size and Character,
and without the Preface or Notes, in order
to render it more portable in the Pocket.
The Fourteenth Edition.

III. Hymns and Spiritual Songs. I n three Books,
1. Collected from the Scripture. 2. Compofed
on divine Subjects. 3. Prepared for the Lord's-
Supper. The Fifteenth Edition.

IV. Divine Songs, in eafy Language for the
Ufe of Children. The Nineteenth Edition.

On various Subjects.

I. Logick: Or, the Right Ufe of Reafon in the
Enquiry after Truth : With a Variety of Rules to
guard againft Error in the Affairs of Religion
and human Life, as well as in the Sciences. The
Eighth Edition, 8vo.

II. The Knowledge of l be Heavens and the Earth
made Eafy: Or, The firft Principles of Aftronomy and
Geograpty explained, by the Ufe of the Globes and
Maps. Written for Ufe of Learners. The
Fourth Edition, 8vo.

III. Tloe Doclrine of the Paffions explained and im-
proved: Or, a brief and comprehenfive Scheme
of the natural Affections of Mankind •, and an
Account of their Names, Nature, Appearances,
Effects, and different Ufes in human Life. To
which are fubjoined, Moral and Divine Rules for
the Regulation or Government of them. The
Third Edition, i2mo.

IV. The Art of reading and writing Englifh: Or,
the chief Principles and Rules of pronouncing our

Mother-

BOOKS written by Dr. WATTS.

Mother-Tongue both in Profe and Verfe. With
a Variety of Inftructions for true Spelling. The
Sixth Edition, i2mo.

V. An Ejfay toward the Encouragement of Cha-
rity Schools ; particularly thofe which are fupport-
ed by Proteftant Diflenters.

VI. ReliquU Juveniles : Mifcellaneous Thoughts
in Profe and Verfe; on Natural, Moral, and Di-
vine Subjects. Written chiefly in younger Years.
The Third Edition, i2mo.

VII. Pbilofophical Ejfays on various Subject:?,
viz. Space, Subftance, Body, Spirit, the Opera-
tions of the Soul in Union with the Body, innate
Ideas, perpetual Confcioufnefs, Place and Motion
of Spirits, the departing Soul, the Refurrection
of the Body, the Production and Operation of
Plants and Animals ; with fome Remarks on
Mr. Lock's Eflay on the human Human Under-
standing. To which is fubjoined, A brief Scheme
of Ontology \ or, the Science of Being in general,
with its Affections. The Third Edition, 8vo.

VIII. The Improvement of the Mindy or a Sup-
plement to the Art of Logic, containing a Vari-
ety of Remarks and Rules for the Attainment and
Communication of ufeful Knowledge, in Reli-
gion, in the Sciences, and in Common Life.
The Second Edition. 8vo.

BOOKS publijhed by the fame Author.

I. Devout Exercifes of the Heart -, in Meditation
and Soliloquy, Prayer and Praife. By the late
pious and ingenious Mrs. Elizabeth Rowe. Re-
viewed and publifhed at herRequeft, by I. JVatts%
D. D. The Fifth Edition.

. II. Mr.

Sold by J. Ofwald, and J. Buckland.

II. Mr. Edwards's Narrative of the numerous
Converfions in New England^ 1734 and 1735.
Published by Dr. Watts and Dr. Guyfe. The Se-
cond Edition.

BOOKS which have leen afcribed to the fame Hand.

I. A new Efjay en civil Power in Things /acred j
or an Enquiry after an eftablifhed Religion, con-
fident with the jull Liberties of Mankind, and
practicable under every Form of Civil Govern-
ment. 8vo.

II. An EJfay on the Freedom of Will in God and
in Creatures ; and on various Subjects connected
therewith. 8vo.

III. The Strength and Weaknefs of Human Reafon :'
Or, the important Queftion about the Sufficiency
of Reafon to conduct Mankind to Religion and
future Happinefs; argued between an Inquiring
Deifi and zChriJlian Divine; and the Debate corn-
promiled and determined to the Satisfaction of
both. By an Impartial Moderator. The Second
Edition, 12 mo.

IV. The Redeemer and the Sanclifer: Or, the Sa-
crifice of Chrift and the Operations of the Spirit
vindicated. With a free Debate about the Impor-
tance of thofe Doctrines, reprefented in a friendly
Converfation between Perfons of different Senti-
ments. The Second Edition, i2fno.

V. Self-love and Virtue reconciled only by Religion :
Or, an Eflay to prove that the only effectual Obli-
gation of Mankind to practife Virtue, depends
on the Exiftence and Will of God. Together
with an occafional Proof of the Neceffity of Re-
velation. Written on Occafion of ieveral fmall

Treatife

BOOKS fold by J. Ofwald, and]. Buckland.

Treatifes on this Subject appearing of late in the
World.

VI. The Ruin and Recovery of Mankind: Or, an
Attempt to vindicate the Scriptural Account ot
rbcfe great Events upon the plain Principles of
Reafon. With an Anfwer to various Difficulties
relating to Original Sin, the Univerfal Deprava-
tion of Nature, and the Overfpreading Curie of
De.nh -, general Offers of Grace to all Men, and
the certain Salvation of fome; the Care of the
Heathen Nations, and the State of dying InTants.
Whereto are fubjoined, three fhort EtTays, viz.
The Proof of Man's Fall by his Mifery •, the Im-
plication of Sin and Righteoufnefs •, and the Guilt
and Defilement of Sin. The fecond Edition, de-
fended and improved, 8vo.

VII. fbc Harmony of all the Religions which God
n rprefcribed, containg a brief Survey of the ie-
veral publick Difpenlations of God toward M.n,
or his Appointment of different Forms of Religi-
on in fucceffive Ages, humbly propofcd as an eafy
Clew to lead us through many Difficulties of the
Old Tc (lament and the New •, and particularly to
explain and reconcile the feveral Paris of St. Paul's
E. Uiles on thtle Subjects to every Capacity, i :mo.

VIII. Orthodox) and Charity united, in feveral

reconciling Effays on the Law and Golpel, Faith
and Works, Svo.

IX. Ufeful and Important Queftior.s concerning
Jeius the Son of God, freely propofed with aft
humble Attempt to anfwer them according to
Scripture. To which is added, a charitable Ef-
fay on the true Importance of any human Schemes
to explain the facred Doctrine of the Trinity, Svo.

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